The scene of rejoicing at Gilgamesh's triumph is changed to one of sadness. Eabani is snatched away from Gilgamesh. The few fragments of the seventh and eighth tablets do not suffice for determining exactly in what way this happened, but Ishtar is evidently the cause of the misfortune. A fatal illness, it would seem, seizes hold of Eabani,—whether as the result of a further contest or directly sent, it is impossible to say. For twelve days he lingers and then is taken away. As usual, the catastrophe is foreseen in dreams. For a third time[910] he sees a vision of fire and lightning, which forebodes the end.
The fragmentary condition of the epic at this point is particularly unfortunate. There is a reference to Nippur,[911] of which it would be important to know the purpose.
The relationship between Gilgamesh and Eabani would be much clearer if the seventh and eighth tablets were preserved in good condition. The disappearance of Eabani before the end of the epic confirms, however, the view here maintained, that the career of Eabani was originally quite independent of Gilgamesh's adventures. His death is as superfluous as is his association with Eabani. In all critical moments Gilgamesh appears to stand alone. He conquers Uruk, and it is he who celebrates the victory of the divine bull. The subsequent course of the narrative after Eabani's death, except for the frequent mention of Gilgamesh's lament for his companion, proceeds undisturbed. Moreover, Eabani's punishment appears to be identical with that meted out to Gilgamesh. The latter is also stricken with disease, but in his case, the disease has a meaning that fits in with the mythological phases of the epic. The seventh month—the one following the summer solstice—marks the beginning of a turning-point in the year. As the year advances, vegetation diminishes, and the conclusion was naturally drawn that the sun upon whom vegetation depended had lost some of his force. This loss of strength is pictured as a disease with which the sun is afflicted. In this way, the seventh tablet—and possibly also the eighth—continues the nature myth embodied in the sixth.
Haupt has ingeniously conjectured that the sickness which affects Gilgamesh is of a venereal character. The hero wanders about in search of healing. His suffering is increased by his deep sorrow over the loss of his 'companion.' The death of Eabani presages his own destruction, and he dreads the dreary fate in store for him. The ninth tablet introduces us to this situation.
Gilgamesh weeps for his companion Eabani.
In distress he is stretched out on the ground.[912]
'I will not die like Eabani.
Sorrow has entered my body.
Through fear of death, I lie stretched out on the ground.'
He determines to seek out a mysterious personage, whom he calls Parnapishtim,[913] the son of Kidin-Marduk.[914] This personage has in some way escaped the fate of mankind and enjoys immortal life. He is called the "distant one." His dwelling is far off, "at the confluence of the streams." The road to the place is full of dangers, but Gilgamesh, undaunted, undertakes the journey. The hero himself furnishes the description.