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Epic of Gilgamesh: Tablet XI — The Flood · 4 of 7 · tr. R. Campbell Thompson

Tablet XI, Section 1d

Then Enlil, on his arrival, Spied out the vessel, and (straightway) did Enlil burst into anger, Swollen with wrath ’gainst the gods, the Igigi : 'Hath any of mortals ’Scaped? Sooth, never a man could have lived through (the welter of) ruin.' (Then) did Ninurta make answer and speak unto warrior Enlil, 175. Saying: 'O, who can there be to devise such a plan, except Ea? Surely, ’tis Ea is privy to ev’ry design.' Whereat Ea Answer’d and spake unto Enlil, the warrior, saying: 'O chieftain Thou of the gods, thou warrior! How, forsooth, how (all) uncounsell’d 150. Couldst thou a deluge bring on? (Aye,) visit his sin on the sinner Visit his guilt on the guilty, (but) O, have mercy, that (thereby) He shall not be cut off; be clement, that he may not [perish]. O, instead of thy making a flood, let a lion come, man to diminish; O, instead of thy making a flood, let a jackal come, man to diminish; O, instead of thy making a flood, let a famine occur, that the country 185. May be [devour’d(?)]; instead of thy making a flood, let the Plague-god Come and the people [o’erwhelm]; Sooth, indeed ’twas not I of the Great Gods the secret revealéd, (But) to th’ Abounding in Wisdom vouchsafed I a dream, and (in this wise) He of the gods heard the secret. Deliberate, now, on his counsel'. 190. (Then) to the Ark came up Enlil; my hand did he grasp, and uplifted Me, even me, and my wife, too, he raised, and, bent-kneed beside me, Made her to kneel; our foreheads he touch’d as he stood there between us, Blessing us; 'Uta-Napishtim hath hitherto only been mortal, Now, indeed, Uta-Napishtim and (also) his wife shall be equal 195. Like to us gods; in the distance afar at the mouth of the rivers Uta-Napishtim shall dwell'. (So) they took me and (there) in the distance Caused me to dwell at the mouth of the rivers. But thee, as for thee, pray, Who will assemble the gods for thy (need), that the life which thou seekest Thou mayst discover? Come, fall not asleep for six days, aye, a se’nnight!" . 200. (Then), while he sat on his haunches a sleep like a breeze breathed upon him. Spake to her, Uta-Napishtim, yea, unto his wife: "O, behold him, E’en the strong fellow who asketh for life, (how) hath breathéd upon him 205. Sleep like a breeze!" (Then) his wife unto Uta-Napishtim the Distant Answer 'd: "O, touch him, and let the man wake, that the road he hath traversed He may betake himself homeward in peace, that he by the portal Whence he fared forth may return to his land." Spake Uta-Napishtim, 210. (Yea), to his wife: "(How) the troubles of mortals do trouble thee also! Bake then his flour (and) put at his head, but the time he is sleeping On the house-wall do thou mark it.
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Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

Gods exhibit human emotions like anger and physical actions such as grasping hands and kneeling.

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Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

Ea orchestrates the survival of humanity by revealing the plan to build the vessel.

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Eschatological Judgmentsoteriology

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

The flood serves as a collective punishment for human sin decreed by Enlil.

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Forbidden Knowledgesoteriology

Transgressive knowing acquired against divine prohibition — the Watchers' teaching of metallurgy, sorcery, and cosmetics in 1 Enoch, the Gnostic Eve narratives, the Promethean mytheme; explicitly contrasted with gnosis_direct_knowledge, which is salvific.

Ea admits to revealing the secret of the flood to a mortal, which provokes Enlil's wrath.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The deities are portrayed as dynamic agents who speak, feel anger, and intervene directly in human affairs.

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Theosis Deificationsoteriology

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

Uta-Napishtim is explicitly transformed from mortal to being equal to the gods through divine blessing.

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