The twelfth book deals with the search of Gilgamesh for knowledge of the life hereafter. He calls upon Eabani to reveal the secret to him, and, with the consent of the god Nergal, is granted an interview with his lost companion. Eabani describes the gloomy abode of the afterworld, and tells of the various futures that await the dead, according to the manner of their ends. With this picture, the entire epic is brought to a close.
In this story, one finds a curious blending of the philosophy, history, mythology and re ligion of ancient Babylonia. In frequent re countings of the tale, doubtless new stories and interpretations were interspersed, until it reached the form in which it has come down to us. Allegorically, the whole poem takes on the aspect of the mystical life of man—his search for the secrets of life, death and immortality. Created by the gods, he acquires for his assist ance crude force and power, by means of which he is able to conquer his enemies and establish his greatness. But this strength
leaves him, and he is left diseased and desti tute. Of disease he is able to cure himself ; but then, he finds himself face to face with the inevitability of death, gloomy and terrible in its outlook.
To what extent the Gilgamesh epic in fluenced the story of Nimrod in the Hebrew Bible is difficult to determine, though com parisons are profitable in revealing similarities. It is interesting to note also that the exploits of Hercules in the Greek legends had several points in common with those of Gilgamesh; and that in the legendary career of Alexander the Great, several incidents in the life of the Babylonian hero are incorporated. Consult Haupt, Paul, 'Das Babylonische Nimrodepos) (Leipzig 1884-91); Sauveplane, F., 'Une Epopee Babylonienne, Ishtubar-Gilgames' (Paris 1894); Jastrow, 'Religion of Babylonia and Assyria' (Boston 1898); Sayce, 'The Re ligions of Ancient Egypt and Babylonia' (Edinburgh 1903); Meissner, B., 'Alexander and Gilgamos' (Leipzig 1894).