Chapter VI

).

Like Hercules, Gilgamesh figured chiefly in legendary narrative as a mighty hero. He was apparently of great antiquity, so that it is impossible to identify him with any forerunner of Sargon of Akkad, or Alexander the Great. His exploits were depicted on cylinder seals of the Sumerian period, and he is shown wrestling with a lion as Hercules wrestled with the monstrous lion in the valley of Nemea. The story of his adventures was narrated on twelve clay tablets, which were preserved in the library of Ashur-banipal, the Assyrian emperor. In the first tablet, which is badly mutilated, Gilgamesh is referred to as the man who beheld the world, and had great wisdom because he peered into the mysteries. He travelled to distant places, and was informed regarding the flood and the primitive race which the gods destroyed; he also obtained the plant of life, which his enemy, the earth-lion, in the form of a serpent or well demon, afterwards carried away.

Gilgamesh was associated with Erech, where he reigned as "the lord". There Ishtar had a great temple, but her worldly wealth had decreased. The fortifications of the city were crumbling, and for three years the Elamites besieged it. The gods had turned to flies and the winged bulls had become like mice. Men wailed like wild beasts and maidens moaned like doves. Ultimately the people prayed to the goddess Aruru to create a liberator. Bel, Shamash, and Ishtar also came to their aid.

Aruru heard the cries of her worshippers. She dipped her hands in water and then formed a warrior with clay. He was named Ea-bani, which signifies "Ea is my creator". It is possible, therefore, that an ancient myth of Eridu forms the basis of the narrative.

Ea-bani is depicted on the cylinder seals as a hairy man-monster resembling the god Pan. He ate grass with the gazelles and drank water with wild beasts, and he is compared to the corn god, which suggests that he was an early form of Tammuz, and of character somewhat resembling the Egyptian Bast, the half-bestial god of fertility. A hunter was sent out from Erech to search for the man-monster, and found him beside a stream in a savage place drinking with his associates, the wild animals. The description of Ea-bani recalls that of Nebuchadnezzar when he was stricken with madness. "He was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws."[207]

The hunter had no desire to combat with Ea-bani, so he had him lured from the wilds by a beautiful woman. Love broke the spell which kept Ea-bani in his savage state, and the wild beasts fled from him. Then the temptress pleaded with him to go with her to Erech, where Anu and Ishtar had their temples, and the mighty Gilgamesh lived in his palace. Ea-bani, deserted by his bestial companions, felt lonely and desired human friendship. So he consented to accompany his bride. Having heard of Gilgamesh from the hunter, he proposed to test his strength in single combat, but Shamash, god of the sun, warned Ea-bani that he was the protector of Gilgamesh, who had been endowed with great knowledge by Bel and Anu and Ea. Gilgamesh was also counselled in a vision of night to receive Ea-bani as an ally.

Ea-bani was not attracted by city life and desired to return to the wilds, but Shamash prevailed upon him to remain as the friend of Gilgamesh, promising that he would be greatly honoured and exalted to high rank.

The two heroes became close friends, and when the narrative becomes clear again, they are found to be setting forth to wage war against Chumbaba,[208] the King of Elam. Their journey was long and perilous. In time they entered a thick forest, and wondered greatly at the numerous and lofty cedars. They saw the great road which the king had caused to be made, the high mountain, and the temple of the god. Beautiful were the trees about the mountain, and there were many shady retreats that were fragrant and alluring.

At this point the narrative breaks off, for the tablet is mutilated. When it is resumed a reference is made to "the head of Chumbaba", who has apparently been slain by the heroes. Erech was thus freed from the oppression of its fierce enemy.

Gilgamesh and Ea-bani appear to have become prosperous and happy. But in the hour of triumph a shadow falls. Gilgamesh is robed in royal splendour and wears his dazzling crown. He is admired by all men, but suddenly it becomes known that the goddess Ishtar has been stricken with love for him. She "loved him with that love which was his doom". Those who are loved by celestials or demons become, in folk tales, melancholy wanderers and "night wailers". The "wretched wight" in Keats' "La Belle Dame Sans Merci" is a typical example.

O what can ail thee, knight-at-arms, Alone and palely loitering? The sedge is withered from the lake And no birds sing.

* * * * *

I met a lady in the meads, Full beautiful--a faery's child; Her hair was long, her foot was light, And her eyes were wild.

* * * * *

She found me roots of relish sweet, And honey wild and manna dew; And sure in language strange she said, "I love thee true".

Having kissed her lover to sleep, the fairy woman vanished. The "knight" then saw in a dream the ghosts of knights and warriors, her previous victims, who warned him of his fate.

I saw their starved lips in the gloam, With horrid warning gaped wide; And I awoke and found me here On the cold hill's side.

The goddess Ishtar appeared as "La Belle Dame Sans Merci" before Gilgamesh and addressed him tenderly, saying: "Come, O Gilgamesh, and be my consort. Gift thy strength unto me. Be thou my husband and I will be thy bride. Thou shalt have a chariot of gold and lapis lazuli with golden wheels and gem-adorned. Thy steeds shall be fair and white and powerful. Into my dwelling thou shalt come amidst the fragrant cedars. Every king and every prince will bow down before thee, O Gilgamesh, to kiss thy feet, and all people will become subject unto thee."

Gilgamesh feared the fate which would attend him as the lover of Ishtar, and made answer saying: "To what husband hast thou ever remained faithful? Each year Tammuz, the lover of thy youth, is caused by thee to weep. Thou didst love the Allala bird and then broke his wings, and he moans in the woods crying, 'O my wings!' Thou didst love the lion and then snared him. Thou didst love the horse, and then laid harness on him and made him gallop half a hundred miles so that he suffered great distress, and thou didst oppress his mother Silili. Thou didst love a shepherd who sacrificed kids unto thee, and then thou didst smite him so that he became a jackal (or leopard); his own herd boy drove him away and his dogs rent him in pieces. Thou didst love Ishullanu, the gardener of Anu, who made offerings unto thee, and then smote him so that he was unable to move. Alas! if thou wouldst love me, my fate would be like unto the fates of those on whom thou hast laid affliction."

Ishtar's heart was filled with wrath when she heard the words which Gilgamesh had spoken, and she prevailed upon her father Anu to create a fierce bull which she sent against the lord of Erech.

This monster, however, was slain by Gilgamesh[209] and Ea-bani, but their triumph was shortlived. Ishtar cursed Gilgamesh. Ea-bani then defied her and threatened to deal with her as he had dealt with the bull, with the result that he was cursed by the goddess also.

Gilgamesh dedicated the horns of the bull to Shamash and returned with his friend to Erech, where they were received with great rejoicings. A festival was held, and afterwards the heroes lay down to sleep. Then Ea-bani dreamt a dream of ill omen. He met his death soon afterwards, apparently in a battle, and Gilgamesh lamented over him. From the surviving fragments of the narrative it would appear that Gilgamesh resolved to undertake a journey, for he had been stricken by disease. He wept and cried out, "Oh! let me not die like Ea-bani, for death is fearful. I will seek the aid of mine ancestor, Pir-napishtim"--the Babylonian Noah, who was believed to be dwelling on an island which corresponds to the Greek "Island of the Blessed". The Babylonian island lay in the ocean of the Nether World.

It seems that Gilgamesh not only hoped to obtain the Water of Life and the Plant of Life to cure his own disease, but also to restore to life his dead friend, Ea-bani, whom he loved.

Gilgamesh set out on his journey and in time reached a mountain chasm. Gazing on the rugged heights, he beheld fierce lions and his heart trembled. Then he cried upon the moon god, who took pity upon him, and under divine protection the hero pressed onward. He crossed the rocky range and then found himself confronted by the tremendous mountain of Mashi--"Sunset hill", which divided the land of the living from the western land of the dead. The mountain peak rose to heaven, and its foundations were in Aralu, the Underworld.[210] A dark tunnel pierced it and could be entered through a door, but the door was shut and on either side were two monsters of horrible aspect--the gigantic "scorpion man" and his wife, whose heads reached to the clouds. When Gilgamesh beheld them he swooned with terror. But they did him no harm, perceiving that he was a son of a god and had a body like a god.

When Gilgamesh revived, he realized that the monsters regarded him with eyes of sympathy. Addressing the scorpion giant, he told that he desired to visit his ancestor, Pir-napishtim, who sat in the council of the gods and had divine attributes. The giant warned him of the dangers which he would encounter, saying that the mountain passage was twelve miles long and beamless and black. Gilgamesh, however, resolved to encounter any peril, for he was no longer afraid, and he was allowed to go forward. So he entered through the monster-guarded mountain door and plunged into thick unbroken darkness. For twice twelve hours he groped blindly onward, until he saw a ray of light. Quickening his steps, he then escaped from the dreadful tunnel and once more rejoiced in the rays of the sun. He found himself in an enchanted garden, and in the midst of it he saw a divine and beautiful tree towards which he hastened. On its gleaming branches hung clusters of precious stones and its leaves were of lapis lazuli. His eyes were dazzled, but he did not linger there. Passing many other wonderful trees, he came to a shoreland, and he knew that he was drawing nigh to the Sea of Death. The country which he entered was ruled over by the sea lady whose name was Sabitu. When she saw the pilgrim drawing nigh, she entered her palace and shut the door.

Gilgamesh called out requesting that he should be allowed to enter, and mingled his entreaties with threats to break open the door. In the end Sabitu appeared and spoke, saying:

Gilgamesh, whither hurriest thou? The life that thou seekest thou wilt not find. When the gods created man They fixed death for mankind. Life they took in their own hand. Thou, O Gilgamesh, let thy belly be filled! Day and night be merry, Daily celebrate a feast, Day and night dance and make merry! Clean be thy clothes, Thy head be washed, bathe in water! Look joyfully on the child that grasps thy hand, Be happy with the wife in thine arms![211]

This is the philosophy of the Egyptian "Lay of the Harper". The following quotations are from two separate versions:--

How rests this just prince! The goodly destiny befalls, The bodies pass away Since the time of the god, And generations come into their places.

* * * * *

(Make) it pleasant for thee to follow thy desire While thou livest. Put myrrh upon thy head, And garments on thee of fine linen.... Celebrate the glad day, Be not weary therein.... Thy sister (wife) who dwells in thy heart. She sits at thy side. Put song and music before thee, Behind thee all evil things, And remember thou (only) joy.[212]

Jastrow contrasts the Babylonian poem with the following quotation from Ecclesiastes:--

Go thy way, eat thy bread with joy, and drink thy wine with a merry heart.... Let thy garments be always white; and let thy head lack no ointment. Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he [God] hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.[213]

"The pious Hebrew mind", Jastrow adds, "found the corrective to this view of life in the conception of a stern but just God, acting according to self-imposed standards of right and wrong, whose rule extends beyond the grave." The final words of the Preacher are, "Fear God and keep his commandments".[214]

Gilgamesh did not accept the counsel of the fatalistic sea lady. He asked her how he could reach Pir-napishtim, his ancestor, saying he was prepared to cross the Sea of Death: if he could not cross it he would die of grief.

Sabitu answered him, saying: "O Gilgamesh, no mortal is ferried over this great sea. Who can pass over it save Shamash alone? The way is full of peril. O Gilgamesh, how canst thou battle against the billows of death?"

At length, however, the sea lady revealed to the pilgrim that he might obtain the aid of the sailor, Arad Ea, who served his ancestor Pir-napishtim.

Gilgamesh soon found where Arad Ea dwelt, and after a time prevailed upon him to act as ferryman. Arad Ea required a helm for his boat, and Gilgamesh hastened to fashion one from a tree. When it was fixed on, the boat was launched and the voyage began. Terrible experiences were passed through as they crossed the Sea of Death, but at length they drew nigh to the "Island of the Blessed" on which dwelt Pir-napishtim and his wife. Wearied by his exertions and wasted by disease, Gilgamesh sat resting in the boat. He did not go ashore.

Pir-napishtim had perceived the vessel crossing the Sea of Death and marvelled greatly.

The story is unfortunately interrupted again, but it appears that Gilgamesh poured into the ears of his ancestor the tale of his sufferings, adding that he feared death and desired to escape his fate.

Pir-napishtim made answer, reminding the pilgrim that all men must die. Men built houses, sealed contracts, disputed one with another, and sowed seeds in the earth, but as long as they did so and the rivers rose in flood, so long would their fate endure. Nor could any man tell when his hour would come. The god of destiny measured out the span of life: he fixed the day of death, but never revealed his secrets.

Gilgamesh then asked Pir-napishtim how it chanced that he was still alive. "Thou hast suffered no change," he said, "thou art even as I am. Harden not thy heart against me, but reveal how thou hast obtained divine life in the company of the gods."

Pir-napishtim thereupon related to his descendant the story of the deluge, which is dealt with fully in the next chapter. The gods had resolved to destroy the world, and Ea in a dream revealed unto Pir-napishtim how he could escape. He built a ship which was tossed about on the waters, and when the world had been destroyed, Bel discovered him and transported him to that island in the midst of the Sea of Death.

Gilgamesh sat in the boat listening to the words of his ancestor. When the narrative was ended, Pir-napishtim spoke sympathetically and said: "Who among the gods will restore thee to health, O Gilgamesh? Thou hast knowledge of my life, and thou shalt be given the life thou dost strive after. Take heed, therefore, to what I say unto thee. For six days and seven nights thou shalt not lie down, but remain sitting like one in the midst of grief."[215]

Gilgamesh sat in the ship, and sleep enveloped him like to a black storm cloud.

Pir-napishtim spoke to his wife and said: "Behold the hero who desireth to have life. Sleep envelops him like to a black storm cloud."

To that lone man his wife made answer: "Lay thine hand upon him so that he may have perfect health and be enabled to return to his own land. Give him power to pass through the mighty door by which he entered."

Then Pir-napishtim addressed his wife, saying: "His sufferings make me sad. Prepare thou for him the magic food, and place it near his head."

On the day when Gilgamesh lay down, the food was prepared by seven magic processes, and the woman administered it while yet he slept. Then Pir-napishtim touched him, and he awoke full of life.

Gilgamesh spake unto Pir-napishtim and said: "I was suddenly overcome by sleep.... But thou didst awaken me by touching me, even thou.... Lo! I am bewitched. What hast thou done unto thy servant?"

Then Pir-napishtim told Gilgamesh that he had been given to eat of the magic food. Afterwards he caused Arad Ea to carry Gilgamesh to a fountain of healing, where his disease-stricken body was cleansed. The blemished skin fell from him, and he was made whole.

Thereafter Gilgamesh prepared to return to his own land. Ere he bade farewell, however, Pir-napishtim revealed unto him the secret of a magic plant which had power to renew life and give youth and strength unto those who were old.

Arad Ea conducted the hero to the island where the plant grew, and when Gilgamesh found it he rejoiced, and said that he would carry it to Erech, his own city, where he would partake of it and restore his youth.

So Gilgamesh and Arad Ea went on their way together, nor paused until they came to a well of pure water. The hero stooped down to draw water.[216] But while he was thus engaged that demon, the Earth Lion, crept forth as a serpent, and, seizing the magic plant of life, carried it away. Stricken with terror, Gilgamesh uttered a curse. Then he sat down and wept bitterly, and the tears streamed over his face. To Arad Ea he spake, saying: "Why has my health been restored to me? Why should I rejoice because that I live? The benefit which I should have derived for myself has now fallen to the Earth Lion."

The two travellers then resumed their journey, performing religious acts from time to time; chanting dirges and holding feasts for the dead, and at length Gilgamesh returned to Erech. He found that the city walls were crumbling, and he spake regarding the ceremonies which had been performed while yet he was in a far-distant country.

During the days which followed Gilgamesh sorrowed for his lost friend Ea-bani, whose spirit was in the Underworld, the captive of the spirits of death. "Thou canst not draw thy bow now," he cried, "nor raise the battle shout. Thou canst not kiss the woman thou hast loved; thou canst not kiss the child thou hast loved, nor canst thou smite those whom thou hast hated."

In vain Gilgamesh appealed to his mother goddess to restore Ea-bani to him. Then he turned to the gods, and Ea heard him. Thereafter Nergal, god of death, caused the grave to yawn, and the spirit of Ea-bani arose like a wind gust.

Gilgamesh, still dreading death, spoke to the ghost of his friend, saying: "Tell me, my friend, O tell me regarding the land in which thou dost dwell."

Ea-bani made answer sorrowfully: "Alas! I cannot tell thee, my friend. If I were to tell thee all, thou wouldst sit down and weep."

Said Gilgamesh: "Let me sit down and weep, but tell me regarding the land of spirits."

The text is mutilated here, but it can be gathered that Ea-bani described the land where ill-doers were punished, where the young were like the old, where the worm devoured, and dust covered all. But the state of the warrior who had been given burial was better than that of the man who had not been buried, and had no one to lament or care for him. "He who hath been slain in battle," the ghost said, "reposeth on a couch drinking pure water--one slain in battle as thou hast seen and I have seen. His head is supported by his parents: beside him sits his wife. His spirit doth not haunt the earth. But the spirit of that man whose corpse has been left unburied and uncared for, rests not, but prowls through the streets eating scraps of food, the leavings of the feast, and drinking the dregs of vessels."

So ends the story of Gilgamesh in the form which survives to us.

The journey of Gilgamesh to the Island of the Blessed recalls the journeys made by Odin, Hermod, Svipdag, Hotherus and others to the Germanic Hela. When Hermod went to search for Balder, as the Prose Edda relates, he rode through thick darkness for nine days and nine nights ere he crossed the mountains. As Gilgamesh met Sabitu, Hermod met Modgudur, "the maiden who kept the bridge" over the river Gjõll. Svipdag, according to a Norse poem, was guided like the Babylonian hero by the moon god, Gevar, who instructed him what way he should take to find the irresistible sword. Saxo's Hother, who is instructed by "King Gewar", crosses dismal mountains "beset with extraordinary cold".[217] Thorkill crosses a stormy ocean to the region of perpetual darkness, where the ghosts of the dead are confined in loathsome and dusty caves. At the main entrance "the door posts were begrimed with the soot of ages".[218] In the _Elder Edda_ Svipdag is charmed against the perils he will be confronted by as he fares "o'er seas mightier than men do know", or is overtaken by night "wandering on the misty way ".[219] When Odin "downward rode into Misty Hel" he sang spells at a "witch's grave", and the ghost rose up to answer his questions regarding Balder. "Tell me tidings of Hel", he addressed her, as Gilgamesh addressed the ghost of Ea-bani.

In the mythical histories of Alexander the Great, the hero searches for the Water of Life, and is confronted by a great mountain called Musas (Mashti). A demon stops him and says; "O king, thou art not able to march through this mountain, for in it dwelleth a mighty god who is like unto a monster serpent, and he preventeth everyone who would go unto him." In another part of the narrative Alexander and his army arrive at a place of darkness "where the blackness is not like the darkness of night, but is like unto the mists and clouds which descend at the break of day". A servant uses a shining jewel stone, which Adam had brought from Paradise, to guide him, and found the well. He drank of the "waters of life" and bathed in them, with the result that he was strengthened and felt neither hunger nor thirst. When he came out of the well "all the flesh of his body became bluish-green and his garments likewise bluish-green". Apparently he assumed the colour of supernatural beings. Rama of India was blue, and certain of his monkey allies were green, like the fairies of England and Scotland. This fortunate man kept his secret. His name was Matun, but he was afterwards nicknamed "'El-Khidr', that is to say, 'Green'". What explanation he offered for his sudden change of appearance has not been recorded.[220] It is related that when Matun reached the Well of Life a dried fish which he dipped in the water was restored to life and swam away. In the _Koran_ a similar story is told regarding Moses and Joshua, who travelled "for a long space of time" to a place where two seas met. "They forgot their fish which they had taken with them, and the fish took its way freely to the sea." The Arabian commentators explain that Moses once agreed to the suggestion that he was the wisest of men. In a dream he was directed to visit Al Khedr, who was "more knowing than he", and to take a fish with him in a basket. On the seashore Moses fell asleep, and the fish, which had been roasted, leapt out of the basket into the sea. Another version sets forth that Joshua, "making the ablution at the fountain of life", some of the water happened to be sprinkled on the fish, which immediately leapt up.[221]

The Well of Life is found in Fingalian legends. When Diarmid was mortally wounded by the boar, he called upon Finn to carry water to him from the well:

Give me a draught from thy palms, O Finn, Son of my king for my succour, For my life and my dwelling.

_Campbell's West Highland Tales_, vol. iii, 80.

The quest of the plant, flower, or fruit of life is referred to in many folk tales. In the _Mahabharata_, Bhima, the Indian Gilgamesh or Hercules, journeys to north-eastern Celestial regions to find the lake of the god Kuvera (Kubera), on which grow the "most beautiful and unearthly lotuses", which restore health and give strength to the weary. As Gilgamesh meets with Pir-napishtim, who relates the story of the Deluge which destroyed the "elder race", Bhima meets with Hanuman, who informs him regarding the Ages of the Universe and the races which were periodically destroyed by deluges. When Bhima reaches the lotus lake he fights with demons. To heal his wounds and recover strength he plunges into the lake. "As he drank of the waters, like unto nectar, his energy and strength were again fully restored."[222]

Hercules similarly sets out to search for the golden apples which grow in

those Hesperian gardens famed of old, Fortunate fields, and groves and flowery vales.

As Bhima slew Yakshas which guarded the lotuses, Hercules slew Ladon, the guardian of the apples. Other heroes kill treasure-protecting dragons of various kinds.

There is a remarkable resemblance between the Babylonian account of Gilgamesh's journey through the mountain tunnel to the garden and seashore, and the Indian story of the demigod Hanuman passing through the long cavern to the shoreland palace of the female ascetic, when he was engaged searching for Sita, the wife of Rama, who had been carried away by Ravana, the demon king of Ceylon. In the version of the latter narrative which is given in the _Mahabharata_, Hanuman says: "I bring thee good news, O Rama; for Janaka's daughter hath been seen by me. Having searched the southern region with all its hills, forests, and mines for some time, we became very weary. At length we beheld a great cavern. And having beheld it, we entered that cavern which extended over many _yojanas_. It was dark and deep, and overgrown with trees and infested by worms. And having gone a great way through it, we came upon sunshine and beheld a beautiful palace. It was the abode of the Daitya (sea demon) Maya. And there we beheld a female ascetic named Parbhàvati engaged in ascetic austerities. And she gave us food and drink of various kinds. And having refreshed ourselves therewith and regained our strength, we proceeded along the way shown by her. At last we came out of the cavern and beheld the briny sea, and on its shores, the _Sahya_, the _Malaya_, and the great _Dardura_ mountains. And ascending the mountains of _Malaya_, we beheld before us the vast ocean (or, "the abode of Varuna"). And beholding it, we felt sorely grieved in mind.... We despaired of returning with our lives.... We then sat together, resolved to die there of starvation."

Hanuman and his friends, having had, so far, experiences similar to those of Gilgamesh, next discovered the eagle giant which had burned its wings when endeavouring to soar to the sun. This great bird, which resembles the Etana eagle, expressed the opinion that Sita was in Lanka (Ceylon), whither she must have been carried by Ravana. But no one dared to cross the dangerous ocean. Hanuman at length, however, obtained the assistance of Vayu, the wind god, his divine father, and leapt over the sea, slaying monsters as he went. He discovered where the fair lady was concealed by the king of demons.[223]

The dark tunnel is met with in many British stories of daring heroes who set out to explore it, but never return. In the Scottish versions the adventurers are invariably pipers who are accompanied by dogs. The sound of the pipes is heard for a time; then the music ceases suddenly, and shortly afterwards the dog returns without a hair upon its body. It has evidently been in conflict with demons.

The tunnel may run from a castle to the seashore, from a cave on one side of a hill to a cave on the other, or from a seashore cave to a distant island.

It is possible that these widespread tunnel stories had origin among the cave dwellers of the Palaeolithic Age, who believed that deep caverns were the doors of the underground retreats of dragons and giants and other supernatural enemies of mankind.

In Babylonia, as elsewhere, the priests utilized the floating material from which all mythologies were framed, and impressed upon it the stamp of their doctrines. The symbolized stories were afterwards distributed far and wide, as were those attached to the memory of Alexander the Great at a later period. Thus in many countries may be found at the present day different versions of immemorial folk tales, which represent various stages of culture, and direct and indirect contact at different periods with civilizations that have stirred the ocean of human thought, and sent their ideas rippling in widening circles to far-distant shores.

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