Sumerian Mythology FAQ

Sumerian Mythology FAQ (Version 1.8html)

by Christopher Siren, 1992,1994

cbsiren@hopper.unh.edu

This FAQ is posted on the third of every month to alt.mythology. The latest copy of this FAQ is available via anonymous ftp pending *.answers approval at:

rtfm.mit.edu at /pub/usenet/news.answers/mythology/sumer-faq

last changes: March 20, 1996: cleaned up some misleading references to Kur.
March 1, 1996: added the reference to Adapa's dictionary.
Feb 3, 1996: fixed a formating problem in the sources area and added the full title "Gilgamesh, Enkidu and the Underworld" to the Biblical ref's section.
Nov 13, 1995: fixed a couple of problems with some internal links.
Nov 2, 1995: added some short notes about the primary deities, Ninhursag, and the Dilmun/Eden parallel to clarify some issues.
October 6th, 1996: added a link to the "dictionary" and brief reviews of the sources and other relavant books.

Adapa (Dan Sullivan) has constructed a more complete Sumerian-English dictionary at:
http://webusers.anet-dfw.com/~adapa/Index.html

I have constructed a rudimentary Sumerian-English, English Sumerian dictionary using Kramer's The Sumerians and Jacobsen's Treasures of Darkness. Interested parties may contact me at: cbsiren@hopper.unh.edu. note: This FAQ is largely based on an anthropology paper which I wrote in 1992, using the sources detailed below.

Contents:

I. Overview -

The religion of the ancient Sumerians has left its mark on the entire middle east. Not only are its temples and ziggurats scattered about the region, but the literature, cosmogony and rituals influenced their neighbors to such an extent that we can see echoes of Sumer in the Judeo-Christian-Islamic tradition today. From these ancient temples, and to a greater extent, through cuneiform writings of hymns, myths, lamentations, and incantations, archaeologists and mythographers afford the modern reader a glimpse into the religious world of the Sumerians.

Each city housed a temple that was the seat of a major god in the Sumerian pantheon, as the gods controlled the powerful forces which often dictated a human's fate. The city leaders had a duty to please the town's patron deity, not only for the good will of that god or goddess, but also for the good will of the other deities in the council of gods. The priesthood initially held this role, and even after secular kings ascended to power, the clergy still held great authority through the interpretation of omens and dreams. Many of the secular kings claimed divine right; Sargon of Agade, for example claimed to have been chosen by Ishtar/Inanna. (Crawford 1991: 21-24)

The rectangular central shrine of the temple, known as a 'cella,' had a brick altar or offering table in front of a statue of the temple's deity. The cella was lined on its long ends by many rooms for priests and priestesses. These mud-brick buildings were decorated with cone geometrical mosaics, and the occasional fresco with human and animal figures. These temple complexes eventually evolved into towering ziggurats. (Wolkstein & Kramer 1983: 119)

The temple was staffed by priests, priestesses, musicians, singers, castrates and hierodules. Various public rituals, food sacrifices, and libations took place there on a daily basis. There were monthly feasts and annual, New Year celebrations. During the later, the king would be married to Inanna as the resurrected fertility god Dumuzi, whose exploits are dealt with below.

When it came to more private matters, a Sumerian remained devout. Although the gods preferred justice and mercy, they had also created evil and misfortune. A Sumerian had little that he could do about it. Judging from Lamentation records, the best one could do in times of duress would be to "plead, lament and wail, tearfully confessing his sins and failings." Their family god or city god might intervene on their behalf, but that would not necessarily happen. After all, man was created as a broken, labor saving, tool for the use of the gods and at the end of everyone's life, lay the underworld, a generally dreary place. (Wolkstein & Kramer 1983: pp.123-124)

II. What do we know about Sumerian Cosmology?

From verses scattered throughout hymns and myths, one can compile a picture of the universe's (anki) creation according to the Sumerians. The primeval sea (abzu) existed before anything else and within that, the heaven (an) and the earth (ki) were formed. The boundary between heaven and earth was a solid (perhaps tin) vault, and the earth was a flat disk. Within the vault lay the gas-like 'lil', or atmosphere, the brighter portions therein formed the stars, planets, sun, and moon. (Kramer, The Sumerians 1963: pp. 112-113) Each of the four major Sumerian deities is associated with one of these regions. An, god of heaven, may have been the main god of the pantheon prior to 2500 BC., although his importance gradually waned. Ki is likely to be the original name of the earth goddess, whose name more often appears as Ninhursag (queen of the mountains), Ninmah (the exalted lady), or Nintu (the lady who gave birth). It seems likely that these two were the progenitors of most of the gods.

III. What Deities did they worship?

A. The Primary Deities

It is notable that the Sumerians themselves may not have grouped these four as a set and that the grouping has been made because of the observations of Sumerologists.
An
An, god of heaven, may have been the main god of the pantheon prior to 2500 BC., although his importance gradually waned. It seems likely that he and Ki/Ninhursag were the progenitors of most of the gods. His primary temple was in Erech. He and Enlil give various gods, goddesses, and kings their earthly regions of influence and their laws. (See also Anu.)

Ninhursag
Ki is likely to be the original name of the earth goddess, whose name more often appears as Ninhursag (queen of the mountains), Ninmah (the exalted lady), or Nintu (the lady who gave birth). It seems likely that she and An were the progenitors of most of the gods. She is the mother goddess and assists in the creation of man. There she added constructive criticism to Enki as he shaped several versions of man from the heart of the clay over the Abzu. In Dilmun, she bore eight new trees from Enki. When he then ate her children, she cursed him with eight wounds. After being persuaded by Enlil to undo her curse, she bore Enki eight new children which undid the wounds of the first ones. Most often she is considered Enlil's sister, but in some traditions she is his spouse instead. (See also Aruru

Enlil
An and Ki's union produced Enlil (Lord of 'lil'). Enlil was the air- god and leader of the pantheon from at least 2500 BC. He assumed most of An's powers. He is glorified as "'the father of the gods,' 'the king of heaven and earth,' ' the king of all the lands'". Kramer portrays him as a patriarchal figure, who is both creator and disciplinarian. Enlil effectuates the dawn, the growth of plants, and bounty. He also invents agricultural tools such as the plow. He is also banished to the nether world (kur) for his rape of Ninlil, his intended bride, but returns with the first product of their union, the moon god Sin (also known as Nanna). (Kramer, Sumerians 1963: pp.118-121). Most often he is considered Ninlil's husband, with Ninhursag as his sister, but some traditions have Ninhursag as his spouse. (Jacobsen p.105) The Ninhursag. Enlil and a fox entreat her to return and undo her curse. (See also Ellil

Enki
Contrary to the translation of his name, Enki is not the lord of the earth, but of the abzu (the watery abyss and also semen) and of wisdom. This contradiction leads Kramer and Maier to postulate that he was once known as En-kur, lord of the underworld, which either contained or was contained in the Abzu. He did struggle with Kur as mentioned in the prelude to "Gilgamesh, Enkidu, and the Underworld", and presumably was victorious and thereby able to claim the title "Lord of Kur" (the realm). He is a god of water, creation, and fertility. He also holds dominion over the land. He is the keeper of the me, the divine laws. (Kramer & Maier Myths of Enki 1989: pp. 2-3) The me were assembled by Enlil in Ekur and given to Enki to guard and impart to the world, beginning with Eridu, his center of worship. From there, he guards the me and imparts them on the people. He directs the me towards Ur and Meluhha and Dilmun, organizing the world with his decrees. Later, Inanna comes to Enki and complains at having been given too little power from his decrees. In a different text, she gets Enki drunk and he grants her more powers, arts, crafts, and attributes - a total of ninety-four me. Inanna parts company with Enki to deliver the me to her cult center at Erech. Enki recovers his wits and tries to recover the me from her, but she arrives safely in Erech with them. (Kramer & Maier 1989: pp. 38-68)

Enki sails for the Kur, presumably to rescue Ereshkigal after she was given over to Kur. He is assailed by creatures with stones. These creatures may have been an extension of Kur itself. He is friendly to Inanna and rescued her from Kur by sending two sexless beings to negotiate with, and flatter Ereshkigal. They gave her the Bread of Life and the Water of Life, which restored her.

He blessed the paradisiacal land of Dilmun, to have plentiful water and palm trees. With Ninhursag, he created eight new types of trees there. He then consumed these children and was cursed by Ninhursag, with one wound for each plant consumed. Enlil and a fox act on Enki's behalf to call back Ninhursag in order to undo the damage. She joins with Enki again and bears eight new children, one to cure each of the wounds. At the direction of his mother Nammu and with some constructive criticism from Ninhursag, he created man from the heart of the clay over the Abzu. Several flawed versions were created before the final version was made. (See also Ea

III B. The Seven Who Decreed Fate

In addition to the four primary deities, there were hundreds of others. A group of seven "decreed the fates" - these probably included the first four, as well as Nanna, his son Utu, the sun god and a god of justice, and Nanna's daughter Inanna, goddess of love and war.

Inanna
Nanna's daughter Inanna, goddess of love and war. Inanna also visits Kur, which results in a myth reminiscent of the Greek seasonal story of Persephone. She sets out to witness the funeral rites of her sister-in-law Ereshkigal's husband Gugalana, the Bull of Heaven. She takes precaution before setting out, by telling her servant Ninshubur to seek assistance from Enlil, Nanna, or Enki at their shrines, should she not return. Inanna knocks on the outer gates of Kur and the gatekeeper, Neti, questions her. He consults with queen Ereshkigal and then allows Inanna to pass through the seven gates of the underworld. After each gate, she is required to remove adornments and articles of clothing, until after the seventh gate, she is naked. The Annuna pass judgment against her and Ereshkigal killed her and hung her on the wall. (see Ereshkigal) (Wolkstein & Kramer 1983 p. 60)

Inanna is rescued by the intervention of Enki. He creates two sexless creatures that empathize with Ereshkigal's suffering, and thereby gain a gift - Inanna's corpse. They restore her to life with the Bread of Life and the Water of Life, but the Sumerian underworld has a conservation of death law. No one can leave without providing someone to stay in their stead. Inanna is escorted by galla/demons past Ninshubur and members of her family. She doesn't allow them to claim anyone until she sees Dumuzi on his throne in Uruk. They then seize Dumuzi, but he escapes them twice by transforming himself, with the aid of Utu. Eventually he is caught and slain. Inanna spies his sister, Geshtinanna, in mourning and they go to Dumuzi. She allows Dumuzi, the shepherd, to stay in the underworld only six months of the year, while Geshtinanna will stay the other six. (Wolkstein & Kramer pp. 60-89) As with the Greek story of the kidnapping of Persephone, this linked the changing seasons, the emergence of the plants from the ground, with the return of a harvest deity from the nether world. (see also Dumuzi) Geshtinanna is also associated with growth, but where her brother rules over the spring harvested grain, she rules over the autumn harvested vines (Wolkstein & Kramer p. 168).

Another important concept in Sumerian theology, was that of me. The me were universal decrees of divine authority. They are the invocations that spread arts, crafts, and civilization. Enki became the keeper of the me. Inanna comes to Enki and complains at having been given too little power from his decrees. In a different text, she gets Enki drunk and he grants her more powers, arts, crafts, and attributes - a total of ninety-four me. Inanna parts company with Enki to deliver the me to her cult center at Erech. Enki recovers his wits and tries to recover the me from her, but she arrives safely in Erech with them. (See also Ishtar

(Kramer & Maier 1989: pp. 38-68)

Nanna
Nanna is another name for the moon god Sin. He is the product of Enlil's rape of Ninlil. (Kramer, 1963, pp. 146-7.) Nanna was the tutelary deity of Ur (Kramer 1963 p. 66), appointed as king of that city by An and Enlil. He established Ur-Nammu as his mortal representative, establishing the third Ur dynasty. Nanna was married to Ningal and they produced Inanna and Utu. He rests in the Underworld every month, and there decrees the fate of the dead. He averts a flood of his city by visiting Enlil in Nippur on a boat loaded with gifts and pleading with him. He refuses to send aid to Inanna when she is trapped in the underworld.

Utu
Son of Nanna and Ningal, god of the Sun and of Justice, Utu goes to the underworld at the end of every day and while there decrees the fate of the dead. He aided Dumuzi in his flight from the galla demons by helping him to transform into different creatures. He opened the "ablal" of the Underworld for Enkidu, to allow him to escape, at the behest of Enki. Through Enki's orders, he also brings water up from the earth in order to irrigate Dilmun, the garden paradise, the place where the sun rises. He does not help Inanna when she has difficulties with her huluppu-tree. (See also Shamash

III. C. The Annuna

At the next level were fifty "great gods", possibly the same as the Anunna, although several gods confined to the underworld are specifically designated Anunna, An's children. (Kramer 1963: pp. 122-123).

Ninlil
Ninlil was the intended bride of Enlil. Enlil raped her and was then banished to the nether world (kur). She follows him to the nether world, where she gives birth to the moon god Sin (also known as Nanna). They have three more children in the nether world who remain there so that Sin may be allowed to leave. (Kramer, Sumerians 1963: pp.146-7). In some texts she is Enlil's sister while Ninhursag is his bride. Her chief shrine was in the Tummal district of Nippur. (See also Babylonian Ninlil

Nammu
Nammu is the Goddess of the watery abyss and is Enki's mother. She instructs him on how, with the help of Nimmah/ Ninhursag to create man.

Ningal
She is Nanna's wife and the mother of Inanna and Utu. She begs and weeps before Enlil for them not to flood her city, Ur. (see also Babylonian Ningal and Nikkal of the Canaanites.

Ereshkigal
Ereshkigal is the queen of the underworld, who is either given to Kur in the underworld or given dominion over the underworld in the prelude to "Gilgamesh, Enkidu, and the Underworld". She has a palace there and is due a visit by those entering Kur. When Inanna trespassed on her domain, Ereshkigal:

...fastened on Inanna the eye of death.
She spoke against her the word of wrath.
She uttered against her the cry of guilt

She struck her.

Inanna was turned into a corpse,
...And was hung from a hook on the wall.( Wolkstein & Kramer 1983 p. 60)

She was married to Gugalanna, the Bull of Heaven. (See also Babylonian Ereshkigal

Nidaba
The goddess of writing and the patron deity of the edubba (palace archives).

Ninisinna (Nininsinna)
The patron goddess of the city Isin. She is the "hierodule of An"

Dumuzi (demigod)
He has a palace in Kur, and is due a visit by those entering Kur. He is Inanna's husband. In life, he was the shepherd king of Uruk. He successfully courted and married Inanna. Following the consummation of this marriage, he was given divine powers over the fertility of plants and animals, especially over grain. Upon her rescue from the dead, he was pursued by galla demons, which he eluded for a time with the aid of Utu. Eventually he was caught and slain; however, he was partially freed from his stay in the underworld by the actions of his sister Geshtinanna. Now he resides there only half of the year, while she lives there the other half year; this represents seasonal change (see Inanna and Geshtinanna). He is also known as Tammuz.

Gilgamesh (demigod)
After his adventures, he is given a palace in the nether world and venerated as lesser god of the dead. It is respectful to pay him a visit upon arrival. If he knew you in life or is of your kin he may explain the rules of Kur to you. (see Enkidu and Babylonian Gilgamesh)

Geshtinanna (demigoddess)
She is Dumuzi's sister. After his death, she visited him in the underworld with Inanna, and was allowed to take his place there for six months out of the year. Her time in the underworld and her periodic emergence from it are linked with her new divine authority over the autumn vines and wine. (see also Inanna, Dumuzi)

Gugalanna
The Bull of Heaven, Ereshkigal's husband.

Kur
Kur is the name of the area which either was contained by or contained the Abzu. Enki also struggled with Kur as mentioned in the prelude to "Gilgamesh, Enkidu, and the Underworld" and presumably was victorious and thereby able to claim the title "Lord of Kur" (the realm). Kramer suggests that Kur was a dragon-like creature, calling to mind Tiamat and Leviathan. The texts suggests that Enki's struggle may have been with instruments of the land of kur - its stones or its creatures hurling stones. (See also Apsu and Tiamat.)

Enkidu (hero)
The main body of the Gilgamesh tale includes a trip to the nether- world. Enkidu enters the "Great Dwelling" through a gate, in order to recover Gilgamesh's pukku and mikku, objects of an uncertain nature. He broke several taboos of the underworld, including the wearing of clean clothes and sandals, 'good' oil, carrying a weapon or staff, making a noise, or behaving normally towards ones family (Kramer 1963: pp. 132-133). For these violations he was "held fast by 'the outcry of the nether world'". Intervention by Enki, rescued the hero.

Gods in Kur with palaces who are due reverence:
Nergal - Nergal is perhaps the co-ruler of Kur with Ereshkigal, he is more prominent in Babylonian literature.
Namtar
Hubishag
Ningishzida - the god of dawn

Dimpemekug - due gifts, no palace
the scribe of Kur - due gifts, no palace

The Sumerians had many other deities as well, most of which appear to have been minor.

IV. What about the Underworld?

The underworld of the Sumerians is revealed, to some extent, by a composition about the death and afterlife of the king and warlord Ur-Nammu. After having died on the battlefield, Ur- Nammu arrives below, where he offers sundry gifts and sacrifices to the "seven gods" of the nether world:

...Nergal, [the deified] Gilgamesh, Ereshkigal [the queen of the underworld, who is either given to Kur in the underworld or given dominion over the underworld in the prelude to Gilgamesh (Kramer & Maier 1989: p. 83) (Wolkstein & Kramer 1983: p. 4)] , Dumuzi [the shepherd, Inanna's husband], Namtar, Hubishag, and Ningishzida - each in his own palace; he also presented gifts to Dimpimekug and to the "scribe of the nether- world."... [After arriving at his assigned spot] ...certain of the dead were turned over to him, perhaps to be his attendants, and Gilgamesh, his beloved brother, explained to him the rules and regulations of the nether world. (Kramer 1963: p. 131)

Another tablet indicates that the sun, moon, and their respective gods, spent time in the underworld as well. The sun journeyed there after setting, and the moon rested there at the end of the month. Both Utu and Nanna '''decreed the fate' of the dead" while there. (Kramer 1963: p. 132) Dead heroes ate bread, drank, and quenched the dead's thirst with water. The gods of the nether world, the deceased, and his city, were prayed to for the benefit of the dead and his family.

The Sumerian version of Gilgamesh includes a trip to the nether world as well. In the prologue, Enki sails for the Kur, presumably to rescue Ereshkigal after she was given over to Kur. He is assailed by creatures with stones. The main body of the tale includes a trip to the nether world as well. Enkidu enters the "Great Dwelling" through a gate, in order to recover Gilgamesh's pukku and mikku, objects of an uncertain nature. He broke several taboos of the underworld, including the wearing of clean clothes and sandals, 'good' oil, carrying a weapon or staff, making a noise, or behaving normally towards ones family (Kramer 1963: pp. 132-133). For these violations he was "held fast by 'the outcry of the nether world'". Intervention by Enki, rescued the hero.

Inanna also visits Kur, which results in a myth reminiscent of the Greek seasonal story of Persephone. She sets out to witness the funeral rites of her sister-in-law Ereshkigal's husband Gugalanna, the Bull of Heaven. She takes precaution before setting out, by telling her servant Ninshubur to seek assistance from Enlil, Nanna, or Enki at their shrines, should she not return. Inanna knocks on the outer gates of Kur and the gatekeeper, Neti, questions her. He consults with queen Ereshkigal and then allows Inanna to pass through the seven gates of the underworld. After each gate, she is required to remove adornments and articles of clothing, until after the seventh gate, she is naked. The Annuna pass judgment against her and Ereshkigal slays her and hangs her on the wall (Wolkstein & Kramer 1983 p. 60)

Inanna is rescued by the intervention of Enki. He creates two sexless creatures that empathize with Ereshkigal's suffering, and thereby gain a gift - Inanna's corpse. They restore her to life with the Bread of Life and the Water of Life, but the Sumerian underworld has a conservation of death law. No one can leave without providing someone to stay in their stead. Inanna is escorted by galla/demons past Ninshubur and members of her family. She doesn't allow them to claim anyone until she sees Dumuzi on his throne in Uruk. They then seize Dumuzi, but he escapes them twice by transforming himself, with the aid of Utu. Eventually he is caught and slain. Inanna spies his sister, Geshtinanna, in mourning and they go to Dumuzi. She allows Dumuzi, the shepherd, to stay in the underworld only six months of the year, while Geshtinanna will stay the other six. (Wolkstein & Kramer pp. 60-89) As with the Greek story of the kidnapping of Persephone, this linked the changing seasons, the emergence of the plants from the ground, with the return of a harvest deity from the nether world. Although he had always been a shepherd (and possibly a mortal king) he was blessed with the powers of fertility following the consummation of his marriage to Inanna in "The Courtship of Inanna and Dumuzi".

As the farmer, let him make the fields fertile,
As the shepherd, let him make the sheepfolds multiply,
Under his reign let there be vegetation,
Under his reign let there be rich grain (Wolkstein & Kramer p. 45)

Geshtinanna is also associated with growth, but where her brother rules over the spring harvested grain, she rules over the autumn harvested vines (Wolkstein & Kramer p. 168)

V. What are me anyway?

Another important concept in Sumerian theology, was that of me. The me were universal decrees of divine authority. They are the invocations that spread arts, crafts, and civilization. The me were assembled by Enlil in Ekur and given to Enki to guard and impart to the world, beginning with Eridu, his center of worship. From there, he guards the me and imparts them on the people. He directs the me towards Ur and Meluhha and Dilmun, organizing the world with his decrees. Later, Inanna comes to Enki and complains at having been given too little power from his decrees. In a different text, she gets Enki drunk and he grants her more powers, arts, crafts, and attributes - a total of ninety-four me. Inanna parts company with Enki to deliver the me to her cult center at Erech. Enki recovers his wits and tries to recover the me from her, but she arrives safely in Erech with them. (Kramer & Maier 1989: pp. 38- 68)

VI. I've heard that there are a lot of Biblical parallels in Sumerian literature. What are they?

Traces of Sumerian religion survive today and are reflected in writings of the Bible. As late as Ezekiel, there is mention of a Sumerian deity. In Ezekiel 8:14, the prophet sees women of Israel weeping for Tammuz (Dumuzi) during a drought.

The bulk of Sumerian parallels can, however be found much earlier, in the book of Genesis. As in Genesis, the Sumerians' world is formed out of the watery abyss and the heavens and earth are divinely separated from one another by a solid dome. The second chapter of Genesis introduces the paradise Eden, a place which is similar to the Sumerian Dilmun, described in the myth of "Enki and Ninhursag". Dilmun is a pure, bright, and holy land. It is blessed by Enki to have overflowing, sweet water. Enki fills it with lagoons and palm trees. He impregnates Ninhursag and causes eight new plants to grow from the earth. Eden, "in the East" (Gen. 2:8) has a river which also "rises" or overflows, to form four rivers including the Tigris and Euphrates. It too is lush and has fruit bearing trees. (Gen. 2:9-10) In the second version of the creation of man "The Lord God formed man out of the clay of the ground and blew into his nostrils the breath of life, and so man became a living being." Enki and Ninmah (Ninhursag) use a similar method in creation man. Nammu, queen of the abyss and Enki's mother, bids Enki to "Kneed the 'heart' of the clay that is over the Abzu " and "give it form" (Kramer & Maier p. 33) From there the similarities cease as the two create several malformed humans and then the two deities get into an argument.

Returning to Enki and Ninhursag, we find a possible parallel to the creation of Eve. Enki consumed the plants that were Ninhursag's children and so was cursed by Ninhursag, receiving one wound for each plant consumed. Enlil and a fox act on Enki's behalf to call back Ninhursag in order to undo the damage. She joins with him again and bears eight new children, each of whom are the cure to one of his wounds. The one who cures his rib is named Ninti, whose name means the Queen of months, (Kramer & Maier 1989: pp. 28-30) the lady of the rib, or she who makes live. This association carries over to Eve. (Kramer, History Begins at Sumer 1981: pp. 143-144) In Genesis, Eve is fashioned from Adam's rib and her name hawwa is related to the Hebrew word hay or living. (New American Bible p. 7.) The prologue of "Gilgamesh, Enkidu and the Underworld" may contain the predecessor to the tree of knowledge of good and evil. This tree not only contains a crafty serpent, but also Lilith, the legendary first wife of Adam. The huluppu tree is transplanted by Inanna from the banks of the Euphrates to her garden in Uruk, where she finds that:

...a serpent who could not be charmed
made its nest in the roots of the tree,
The Anzu bird set his young in the branches of the tree,
And the dark maid Lilith built her home in the trunk. (Wolkstein and Kramer 1983: p. 8)

Another possible Sumerian carry-over related to the Fall of man is the lack of "pangs of childbearing" for those in Dilmun. In particular, Ninhursag gives birth in nine days, not nine months, and the pass "like good princely cream" (Kramer 1981: p. 142,145) or "fine oil" (Kramer & Maier 1989: p. 25)

The clearest Biblical parallel comes from the story of the Flood. In the Sumerian version, the pious Ziusudra is informed of the gods decision to destroy mankind by listening to a wall. He too weathers the deluge aboard a huge boat. The flood lasts a long time, but Ziusudra comes to rest within seven days and not the Biblical forty days. He does not receive a covenant, but is given eternal life.

VII. Sources

I've added brief reviews of the type included in an article I posted to alt.mythology which Mythtext grabbed and has used their bibliographies section.

VIII. Other books of interest

see also the Assyro-Babylonian Mythology FAQ.
Visit the Canaanite/Ugaritic Mythology FAQ?
Visit the Hittite Mythology REF?
Back to Chris' Myths and Legends page?
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