Uta-Napishtim and the Deluge

Author: Traditional Babylonian

Time Period: 2499 BCE–1000 BCE

Country or Culture: Mesopotamia

Genre: Myth

PLOT SUMMARY

The story begins with Gilgameš (Gilgamesh), the great king, uncovering a tablet on which is inscribed the words of a man named Uta-Napishtim (Pir-Napishtim). He recalls how, while living in the city of the sun, he overheard the gods who also lived there discussing completely destroying humanity using wind and water, because humanity had become too wicked and violent. Even Anu, the father of all the gods, advocates this course of action. However, after some reconsideration, some of the gods agree that they will allow one man and his family to survive the flood. The god of the ocean, Ea, approaches Uta-Napishtim, a man known for his goodness and piety, and begs him to give up his possessions and build a great ship that would save his and his family’s lives.

Ea also advises Uta-Napishtim to go before the city’s elders to warn them that the gods are preparing to destroy humanity. He does so, but is openly mocked by these leaders. Uta-Napishtim returns to his home and builds the ship according to Ea’s specifications, drawn as a blueprint in the sand. Once the flat-bottomed ship is complete, it measures 120 cubits (about 180 feet) in length. Uta-Napishtim stocks the ship with the amount of grain Ea recommends and makes room for his family and pairs of every living animal. Ea tells Uta-Napishtim not to fear and to trust that the gods will keep him and the ship’s passengers safe.

With the next evening tide, Uta-Napishtim watches as a great dark cloud and flood approach. From the cloud emerge the gods, who attack humanity through the waters. The fury of the flood puts the world into chaos and even gives the gods pause—the speed at which it rises forces them to retreat to higher ground. Ištar (Ishtar), the “Lady of the Gods,” laments the gods’ action after seeing the devastation it has caused.

After six days and six nights, the flood finally stops rising. On the seventh day, Uta-Napishtim comes out of his shelter and sees nothing but water. He cries at the notion of all other humans being wiped from the earth. The ship comes to rest on top of a mountain. Uta-Napishtim lets fly a dove and then a swallow, but the two birds return, unable to find a perch. Later, he releases a raven, which does not return. Knowing that the waters are receding, Uta-Napishtim lets his passengers disembark. Meanwhile, Bel, the god of sages, is angry to learn that a human was allowed to survive. Ea confronts Bel, telling him that it is proper to punish the sinner but not the entire human race; never again should there be a flood. Bel’s anger cools and he boards the ship. Taking Uta-Napishtim and his wife by the hand, Bel decides that the two mortals should become immortal like the gods.

When he finishes reading the tablet, Gilgameš wishes to find Uta-Napishtim and discover the secrets of his immortality. He sets out for Mount Mashu, where he is told he may find his ancestor. Gilgameš is set upon by many challenges and dangers. However, as he is part god and part man, he has great strength and wisdom, protecting him from death. Gilgameš eventually finds Uta-Napishtim and his wife and, after spending some time with them, is told of the secret of immortality. It is contained in a plant, found at the bottom of the sea. If he consumes it for nine days, he will live forever.

Gilgameš finds the plant and departs for home. However, before he can consume it, a serpent steals it. The spirit of his deceased friend Endiku visits Gilgameš to tell him about the Land of the Dead, which all men must enter when they die.

SIGNIFICANCE

The Babylonian version of the great flood is likely a reproduction of a similar story, about Ziusudra and the great flood, offered by the ancient Sumerians, who preceded the Babylonians in the region known as Mesopotamia (between the Tigris and Euphrates Rivers in Asia). This tale is written in poetic form on twelve tablets that date back to around 650 BCE, although the original story of the flood is believed to have originated in the third millennium BCE. Gilgameš was likely an actual historical figure, as he is identified in Sumerian texts as a king of the Uruk era (the early third millennium BCE).

In a variation of the Babylonian myth, Uta-Napishtim tells the story of the deluge directly to Gilgameš. The complete story of Gilgameš tells of how he travels a great distance to learn about Uta-Napishtim’s immortality so that he might become immortal himself; however, in this version, he is simply the audience. Also different in this version is Ea’s advice to Uta-Napishtim: he instructs the man not to tell anyone in the city of Šuruppak (Shuruppak) about the flood, but instead to say that he has fallen out of Bel’s favor and needs to leave. Meanwhile, according to Ea, the rains will produce a great harvest and large quantities of fowl and fish, which will distract the people of the city into believing that they have received a blessing from the gods.

Although the biblical book of Genesis and the Epic of Gilgameš are the products of two very different cultures, there are a number of similarities in the retelling of the great flood. Uta-Napishtim and Noah, for example, share a number of characteristics and experiences. Both are righteous and therefore are spared by the god or gods who unleash the flood. Both are told of the flood’s coming and are asked to prepare for it by building a ship that will house all of the earth’s animals in pairs. Also, both are blessed with long life after the flood—although Noah eventually dies, while Uta-Napishtim becomes immortal.

The stories themselves bear some similarities as well. For example, in both Genesis and the Epic of Gilgameš, the god or gods grow weary of the sins and wickedness of humanity. However, both stories say that the gods reconsider and allow for the seed of humanity to survive. Furthermore, both Uta-Napishtim and Noah are chosen to represent humanity not only because of their unwavering piety and faith, but also because they possess the ability to construct such a massive and complex ship. Uta-Napishtim proves to the gods that he is worthy of their blessing by demonstrating his dedication to their will.

BIBLIOGRAPHY

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Kramer, Samuel Noah. “Miscellaneous Myths—The Deluge.” Sumerian Mythology. Philadelphia: American Philos. Soc., 1944. Print.

MacKenzie, Donald A. “Chapter IX: Deluge Legend, the Island of the Blessed, and Hades.” Myths of Babylonia and Assyria. London: Gresham, 1915. 190–216. Print.

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