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XL INTRODUCTION.<br />

its turn, have acquired it through some Semitic<br />

language. There is Httle doubt that the story was<br />

also fastened on to Gilgamish, a famous Accadian<br />

and Assyrian hero, even as it was fastened on to<br />

<strong>Alexander</strong>, and probably, if we had all the evidence<br />

we should find that it was told of some other hero<br />

who lived long before Etanna;' in fact it seems<br />

as if we had here one of the stories with Avhich<br />

men amused themselves in a primitive period.<br />

Its existence in the legends of <strong>Alexander</strong> is an-<br />

other proof of the marvellous manner in which<br />

history and stories are preserved in the East where<br />

none of these things ever seems to have had a<br />

beginning.<br />

Travels of Wc havc mentioned above the name of the<br />

anr^GHga- hero Gilgamish, whose travels and fabulous history<br />

mish com- ^j.g recorded on the clay tablets of Assur-bani-pal's<br />

pared. -^ JT<br />

library,'' and it can be shewn that the legends<br />

which had clustered round him were laid under<br />

contribution for the history of <strong>Alexander</strong>. Gilgamish<br />

fell sick and sought out the saofe Atrahasis to ask<br />

The water him liow he might obtain eternal life,^ and <strong>Alexander</strong>'s<br />

constant quest was the well of the "Water<br />

"of Life" (p. 261). The mountain through which<br />

' Whom Aelian (JVa/. Animal., xii. zi), identifies with<br />

Gilgamish.<br />

" For the cuneiform texts see Haupt, Das Babylonisch^<br />

Nimrodepos, Leipzig, 1S84; and for translations see Smith,<br />

Chaldean Genesis, London, 1S76 (German translation by De-<br />

litzsch, Leipzig, 1876).<br />

3 Meissner, <strong>Alexander</strong> tend Gilgamos, p. 13.

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