Myths of Babylonia and Assyria Part 15

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 pa.s.s away Since the time of the G.o.d, 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 [G.o.d]

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 G.o.d, acting according to self-imposed standards of right and wrong, whose rule extends beyond the grave." The final words of the Preacher are, "Fear G.o.d 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 pa.s.s 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 fas.h.i.+on one from a tree. When it was fixed on, the boat was launched and the voyage began. Terrible experiences were pa.s.sed 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 ash.o.r.e.

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 G.o.d 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 G.o.ds."

Pir-napishtim thereupon related to his descendant the story of the deluge, which is dealt with fully in the next chapter. The G.o.ds had resolved to destroy the world, and Ea in a dream revealed unto Pir-napishtim how he could escape. He built a s.h.i.+p 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 G.o.ds 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 s.h.i.+p, 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 pa.s.s 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 G.o.ddess to restore Ea-bani to him. Then he turned to the G.o.ds, and Ea heard him. Thereafter Nergal, G.o.d 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 sc.r.a.ps 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 Gjll.

Svipdag, according to a Norse poem, was guided like the Babylonian hero by the moon G.o.d, 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 G.o.d 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 s.h.i.+ning 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 a.s.sumed 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 s.p.a.ce 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 seash.o.r.e 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 G.o.d 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]