Category: Epic of Gilgamesh

The Epic of Gilgamesh is one of the oldest written stories from ancient Mesopotamia, it is also one of the earliest epics recorded in the world of literature. This story was about the journey of Gilgamesh the king in the City of Uruk, Mesopotamia. And how Gilgamesh became a great king or leader of his nation and manage to become a hero in the Story. In the Story, passion, emotions, and feelings are put to the test, and how the quests are taken to find tranquility, friendship, and lucidity. The journey of Gilgamesh in searching for immortality would make us realize the true meaning of life.

Every individual faces different battles and takes a different journey in life, in order to realize a lot of things and learned many life lessons. The story started by describing how powerful Gilgamesh is, and because of his strength, authority, and some of his wrongdoings, makes people see him as arrogant, but then along the way of his adventures he manages to find a friend and learned many lessons from it. The Epic of Gilgamesh somehow reminds me of the fact that not all the things we desire or long for are the things we really needed the most. Just like how Gilgamesh searched for eternal life or immortality but then it led Gilgamesh to figure out the true meaning of life.

The story also focuses on how Gilgamesh and Enkidu develop great friendships in spite of being once enemies, Gilgamesh and Enkidu became friends and manage to build a strong bond and decides to help each other and take the journey together. It is really astonishing how Gilgamesh and Enkidu became friends, and it makes me realize many things, one of which that is we can still unite and had a peaceful world despite the hate, loathe, wrath, and other things that can make our world in chaos, disruption, and tragedy, there is still love the most powerful thing in the world that can conquer uncertainties. I believe that Gilgamesh is not a perfect king, he has flaws, and he is not even a role model but, he can serve as a symbol for an aspect of the human condition, of growing past mistakes, and accepting limitations, and that is what makes him a hero.

The Epic of Gilgamesh has taught us that death is inevitable, the only thing that will leave behind is our legacy, memories, and as well as failures for everyone to remember us. How stupendous it is knowing that all the battles that we face, all the journeys that we take, help us to become the best version of ourselves. Those battles and journeys molded us to become better People. Just like Gilgamesh we can still make beautiful and powerful things in spite of past mistakes that we did.

Masculinity has numerous meanings among many. The most common meaning of masculinity having qualities or appearance traditionally associated with men, especially strength and aggressiveness. To be masculine means to be have strength, courage, independence, leadership, and assertiveness. Sometimes violence gets tied in with masculinity because some men believe that is their way to be masculine. Most of these qualities are shown in the book, the Epic of Gilgamesh. The male figures in this book are powerful, which relates them to Gods. I will be discussing how masculinity ties in with a few characters in the Epic of Gilgamesh. have

Gilgamesh was like no other, he is one-third God and two-thirds human. Gilgamesh was to be compared to no one; he was viewed as the dominant leader. Power goes hand and hand with masculinity. “Surpassing all kings, for his stature renowned, Heroic offspring of Uruk, a charging wild bull, he leads the way in the vanguard, he marches at the rear, defender of his comrades (Gilgamesh, pg. 4).” and “Gilgamesh, you are unique among humans. Your mother, the goddess Ninsun, made you stronger and braver than any mortal, and rightly has Enlil granted you the kingship since you are destined to rule over men.” These quotes from the book explain how Gilgamesh is viewed in Uruk. Gilgamesh was the arrogant king in their eyes but was also their ruler. The people of Uruk saw Gilgamesh as their protector and leader but later realizes there is another with as much power as him and Gilgamesh loses some “masculinity” by letting his guard down and becoming “brothers” with Enkidu. This ties into masculinity because the quality of being masculine is taking leadership and having strength. Enkidu is created to be a very animal-like character and to be looked up to like Gilgamesh himself. Instead, Enkidu and Gilgamesh become very close. When Enkidu becomes ill and dies, Gilgamesh becomes upset, guilty, angry, and in denial. “Gilgamesh heard his friends’ words, he wept, swiftly the tears flowed down his cheeks” pg. 142. I feel like this displays how Gilgamesh loses some “masculinity” by allowing others to see him lose strength and leadership when he begins to mourn Enkidu’s death.

Violence can often be mistaken to gain leadership or strength by proving one’s worth. Men often feel they must “protect” their masculinity and destroy any man that tries to act greater or that stands in their way. Gilgamesh portrays this by defeating the ogre of the cedar woods and the bull of heaven. When this book is taken place, the people wasn’t fazed by all the violence that took place. Violence was often the key to success in an era like this. The kings and rulers would often use violence to “prove” their mightiness and greatness to make their people feel safe. Just as Gilgamesh and Enkidu did to begin with because Gilgamesh felt threatened by Enkidu. Both men had certain standards to live up to and they both felt threatened by each other when they first met. Their battle was meant to show the people of Uruk who had more power to prove which would be greater as their leader. Men often feel they lose their masculinity or pride when someone greater comes in and the people that look up to them now are beginning to look at someone else the same way they first looked at them. So, men’s instinct is to battle it out and prove who is “stronger” and prove their dominance.

Tablet IX begins with Gilgamesh lamenting over the Enkidu’s death, wandering wild alone, and pondering “I shall die, and shall I not then be as Enkidu” (70). Gilgamesh was completely desolated by the sorrow and frightened by their friend’s death. He had a fear that he would die the same as Enkidu died from the sickness. His reaction after Enkidu died clarifies that he was lost, and scared which Campbell states this situation as “missing consciousness” (Campbell 157). The bewilderment of death led Gilgamesh to a new journey where he has to “move out of the known, conventional safety of your life to spiritual deed” (Campbell 153). For Gilgamesh, the conventional safe place is Uruk city where he had a pleasant life with his people and family members. However, he left his safe place, Uruk, to seek out Uta-napishti, the only mortal god, to ask for immortality so that he could have eternal life. Gilgamesh thought that only Uta-napishti could help him to escape from death as Uta-napishti is only mortal and granted everlasting life by the gods. To illustrate the situation when Gilgamesh left his place, Campbell says that “the usual hero adventure begins with someone from whom something has been taken” (152). In this case, Enkidu, his best friend, was taken away from Gilgamesh which made him feel “something lacking in the normal experiences available or permitted to the members of his society” (Campbell 152). Gilgamesh was feeling insecure and he feels something lacking in his normal life.

After leaving the safe world once known before, Gilgamesh begins with the initiation stage of his quest as he was feeling insecure in Uruk. On the way to the journey, he had a dream where “he grew glad of life” (70). In Mesopotamian culture, dreams were the method of communication between gods and human beings and it plays a significant role in future events, so, the dream that Gilgamesh had shown a positive sign for the continuation of the journey. However, Shamash, the sun god, became worried and told Gilgamesh that “the life that you seek you will never find” (71). Shamash was telling him not to go through the quest since death is certain for every human being and how long the journey he passes; he cannot avoid death. Gilgamesh was told not to endure the journey not only by Shamash but also by Scorpion-men. The scorpion men guarding the gate said: “Never[before], O Gilgamesh, was there [one like you,] never did anyone [travel the path] of the mountain” (73). However, the rigorous journey is imperative for Gilgamesh to acknowledge the inevitability of death and the significance of present life. The scorpion men explained that in Gilgamesh’s further journey, he needs to pass twelve hours of the journey through the passage, and the way is completely dark. He also said that no mortal can survive the dense darkness and even if Gilgamesh approaches the tunnel, he needs to cross the tunnel before the sun rises. Campbell points out these challenges as the Road of trials to test if someone is a real hero or not. Campbell states that the Road of trials is necessary to determine if the hero has a heroic act such as overcoming the dangers by showing that he has “courage, bravery, knowledge, and capacity” (Campbell 154). Gilgamesh’s Road of trials is illustrated by Scorpion-men guarding the gate, darkness in the tunnel, and eventually ending at Uta-napishti’s dwelling place. As Gilgamesh advances through the tunnel he walked for one double hour, two double hours, three double hours.……. twelve double hours in dense darkness, and finally, he came out in advance of the Sun. Campbell describes this situation as “you leave the world that you’re in and go into the depth or into a distance or up to a height” (157). Since Gilgamesh left the Uruk city he went so far in distance from his known city to find the ultimate boon.

As Gilgamesh became successful in passing through the twelve hours of darkness, he saw “the trees of the gods” such as a carnelian fruit tree with bunches of grapes, lapis lazuli tree, cypress, cedar, and so on (75). Gilgamesh found himself in such a place where normal human beings cannot see those trees of gods and fruits. He was experiencing a symbolic rebirth in the magical garden. He only can see those special things in that place. He gains an extraordinary experience to be able to see those things which Campbell says, “the hero learns to experience the supernormal range of human spiritual life” (152). He became positive after beating the Sun by going to distance and depth and also, by achieving spiritual deeds; therefore, he gains knowledge and experience.

Gilgamesh has traveled so far to Uta-napishti’s place to seek the secret of being immortal. Even though Gilgamesh fails to achieve immortality by failing the sleeping test, Uta-napishti tells Gilgamesh about a secret magical plant, “if you can possess this plant, [you’ll be again as you were in your youth.]” (98). For the magical plant, Campbell symbolizes it as a “life-giving elixir” and “quest of a boon” (152). Here, the quest for a boon means the magical plant which Gilgamesh was hoping to have after a long and challenging journey. The magical plant was so important to him that as soon as Gilgamesh heard what Uta-napishti said, he went to the sea to pluck the plant. For Gilgamesh’s crucial journey, Campbell says that “the trials of hero’s journey are a significant part of life” (154). Since the magical plant helps Gilgamesh to return back to his youth age, he has to encounter one more trial to get that magical plant. Campbell keeps on saying that “the trials are designed to see to it that the intending hero should be really a hero” (154). The ultimate trial is to eat the plant and get back to the youth. However, Gilgamesh said that “to Uruk-the-Sheepfold I will take it, to an ancient I will feed some and put the plant to the test” (98). Gilgamesh decided to test the plant first and then, he wants to eat and be a youth again. Nevertheless, on the way to Uruk, Gilgamesh stopped for the night where he found a pool whose water was cool, and when he went down to take bathe in the water, “a snake caught the scent, came up [silence], and bore the plant off” (99). Gilgamesh was completely upset and disappointed by losing the magical plant and thinking his efforts for the trials and long journey went in vain.

The knowledge that Gilgamesh gained through the journey is that he should live life in the present and accept the fact that death is inevitable. This would be the ultimate boon for Gilgamesh as he lost virtually achieved boon. Gilgamesh should remember his past when he was a great man in Uruk and how he made his city beautiful. He needs to enjoy his remaining life in Uruk happily. When Gilgamesh returns to his own city, he remembered how much effort he put to make Uruk and said to Ur-Hanabi, Uta-napishti’s boatman, “O Ur-Hanabi, climb Uruk’s wall and walk back and forth! Survey its foundations, examine the brickwork! Were its brick not fired in an oven? Did the Seven Sages not lay its foundations?” (99). Likewise, Campbell says that when the hero achieves spiritual deeds, he “comes back with a message” (152). Gilgamesh, after becoming a spiritual hero, came back with a message that he cannot escape from death and that he should enjoy his life back in Uruk city. Campbell also says that “the basic motif of the universal hero’s journey- leaving one condition and finding the sources of life to bring your forth into a richer or mature condition” (152). Despite it taking a long time for Gilgamesh to accept the fact that achieving immortality or eternal life is impossible, eventually, he became a mature man and appreciates his challenging journey which drives Gilgamesh to live all of his life happily and peacefully in Uruk.

Martyrdom is described as an act by a person or group, who willingly suffers death for their beliefs or principles. In today’s society, death is an uncomfortable subject, where the acts of martyrdom would be seen as particularly shocking and unusual. This notion contrasts the idea of historical sources, with self-sacrifice often would be applauded for their bravery, such as an end to an epic battle. In medieval literary studies, an act of martyr is praised in the attributes of an epic hero, as a noble and righteous way to die. An epic hero is usually a person with a status that’s close or equal to a king. This characteristic is portrayed in most epics’ narratives, including epics such as Beowulf and The Epic of Gilgamesh. These two epics have their similarities and differences, especially in their idea of death. This paper will discuss the characteristic of epic heroes during their life, and also how they chose their death. This paper will also focus on criticism of the honorability of their heroic death, and the different contexts that their death holds as characteristic of an epic hero.

In the epic of Gilgamesh, Gilgamesh is described as the strongest of humans and a representation of all their virtues. He is portrayed as a brave warrior, and courageous of all creators. The epic opens with a proclamation of all of Gilgamesh’s accomplishments. The fact that Gilgamesh is a two-thirds god and one-third man, would provide a foreshadowing to all of his accomplishments and adventures. However, it also displayed his only weakness as he must face his mortality and die as a human. This brought on an important theme “Life without death would not offer the meaning it does” (Williamsen, 1997). In the epic, when Gilgamesh’s loyal friend Enkidu was put to death, he began to become bothered by this fact, as he would also has to face his biggest fear, which is death. His realization comes as his weakness is the one thing that will defeat him. “To all mortals are destined to die, but only heroic men of action can live on through the glory of their deeds” (Williamsen, 1997). This notion parallels Gilgamesh’s idea of living, while also contrasting the ideas of epic heroes, as their death symbolized an ending of a heroic legacy. From the use of Boyarin’s statement, Gilgamesh would believe that death is an act of “provoke martyrdom”, with no assurance that his death would be befitting to an epic hero death, which in his beliefs, is that he should never die. This idea diminished his attributes as an epic hero and a half-god, turning Gilgamesh into an actual human being.

This paper is written to discuss any questions about the criteria of heroic death, and whether one’s death can be seen as honorable. During the period of the Renaissance, an honorable way of death is portrayed in the samurai’s voluntary martyrdom. Seppuku is a form of ritual suicide that’s deemed as an honorable way to die, rather than to be killed at the hands of the enemy. The egregious act is described to involved “stabbing oneself in the belly with a short sword, slicing open the stomach, and then turning the blade upwards to ensure a fatal wound” (Andrews, 2016). This ritual would end with the help of another person, who would perform the execution by using a katana to finish off the ceremony. The criticism for this shocking act would be portrayed in the fact that the final death blow is made by someone else, and not by the person meant to die, which questions the practice of its honorability. Another egregious acts that are portrayed as sacrificial death are suicide terrorism, with the dead being portrayed as martyrs, exploiting their cultural belief for their advantage. These acts question the meaning behind martyr, as death is portrayed in a different light and context, with its action being caused by the beliefs of those influenced by a cult-like mindset. These acts of wrongful beliefs instill bias in the context of martyrdom and the ideal of noble death. In today’s society, Martyrdom is portrayed through the death of individuals and groups, with the intention of wanting to hurt others. This notion is portrayed through the practice of beliefs that would normally portray good morality in people, however, its practice is used to instill fear and hatred in others, based on their cultural beliefs. This mindset is the cause of the disruption of harmony towards people and their culture.

Being epic heroes, they are described as brave, courageous, and honorable in the way they live, as well as in the way that they die. For epic heroes, their death symbolized they’re courageous to give their life away for their beliefs, and above all, for their people and country. This notion is true for Gilgamesh, as his fear of death would diminish his attributes as an epic hero, ultimately turning him into a normal human being. These two comparisons of epic heroes depict death as an attribute of the legacy that they had left behind, and the notion that with life, comes death.

From communicating on clay tablets to typing on computers or other technological devices, our history has come a long way. To this day, fortunately enough we still have one of the oldest pieces of literature in history. Throughout time and civilization, people have found a way to continue telling stories in order to communicate the roles and purpose of society during that time. History shows that the environment is continuing to evolve and influence people in many ways. The role of the environment in the lives of ancient people plays a very crucial role; as it demonstrates the impact nature can attain on people such as the wild forests, strong winds, or even the steep slopes of various mountains. All of these different examples have a significant impact on the daily challenges people encounter in their environment. The book “The Epic of Gilgamesh” portrays many different circumstances that can affect one’s life such as the environment or the natural world and this demonstrates how the origin of someone can then dictate their path in life.

It is important to recognize that the natural world and environment have always been huge factors when it comes to the lives of people back then and even now. As demonstrated in the story, many of these characters confront the environment in various ways throughout their lives. Some of these natural forces or habitats can either benefit people or obstruct their regular routine. Feeling safe and superior is very important because the world can oftentimes be a hard place to live in. This is shown when Enkidu mentions “My friend, how can we (go to the home of Humbaba?), So to keep safe the cedars, Enlil made it his lot to terrify men” (Gilgamesh, l. 216, p.19). This quote is significant as it illustrates how the environment can bring a sense of belonging and security to one’s life. Having a safe home is very important because one gets to be at peace and feel protected from the outside world every single day. People believe a home should be one’s own territory and division from the outsiders; it is a barrier and one’s own niche that only some can endure.

Realizing all the benefits that the natural world can bring to people is truly a gift; if you are dominant. Although, for other people, it may be a challenge to come across natural forces that are very difficult to overcome. Such as the strong winds that Humbaba had to confront because of the powers that the god, Shamash, had given to Gilgamesh and Enkidu. These powers were very crucial as they helped their journey through the forest. However, without these supernatural forces, Gilgamesh would have had a really hard time getting past the wild forest. Whether people appreciated the environment or not, it certainly played a strong role which shaped the way people connected with their surroundings in life. Finding and adapting to a way of living life was a challenge that needed to be solved through interactions with the natural world.

The conditions in which ancient people lived displayed that the environment is more than just your surroundings, it is also your awareness of the environment. Some people were more comfortable under certain conditions because of what nature had to offer. However, the natural world is more than just a place to live. It is a place made up of many components that can manufacture a way of living from a physical, social, or even mental aspect. It was evident that protection and feeling safe were big factors in this story. However, keeping mother nature out of your home is even more important. The book mentions that “(Enkidu) made for (Gilgamesh a) House of the Dream God, (he fixed) a door in its doorway to keep out the weather” (Gilgamesh. l. 88, p. 33). This shows how people rely on the security and having shelter because it brings a lot of value to both the mental and physical state of being. People may even try to control the way nature behaves by trying to overpower it.

The reality is that nature is very challenging to overcome because it can make people feel powerless in a way that they do not get a chance to feel protected. As a result, people such as Gilgamesh may have felt the need to conquer the way of immortality because it offered a lot of benefits and he wants to feel powerful. This may lead to the differences between humans and nature, essentially Enkidu and Gilgamesh because they both come from particular backgrounds. With this being said, people have to embrace their origin and determine another way to seize success in life with the help of the world.

There are many factors that distinguish the differences between Enkidu’s origin and Gilgamesh’s, but most importantly it is that Enkidu comes from the wild. It is valid to say that where people come from can influence the way one interacts with nature, as one may be more familiar with their surroundings. Having the innate power of being comfortable with the natural world or the wild is a strong advantage. It is critical to recognize that the environment and the people have a very close relationship which strongly impacts the way lives were lived back then. A prime example of this is shown when the goddess Aruru created Enkidu; as stated in the book, “In the wild, she created Enkidu, the hero, offspring of silence, knit strong by Ninurta” (Gilgamesh.l.103, p.5). This quote is necessary because it illustrates how the descent of someone can interfere with or contribute to succeeding in life. This is one major advantage Enkidu obtains over Gilgamesh as he says to Enkidu that he was made and grew up in the wild. Essentially speaking that he has meant for the wild and is very familiar with the life of the natural world.

Towards the end of the journey, Gilgamesh realizes his dedication to becoming immortal and more powerful is a necessity for his life. Gilgamesh worried so much about finding the specific plant that would rejuvenate him and then, therefore, make him immortal. He was very determined and willing to face every challenge the natural world would force him to defeat in order to conquer success. Gilgamesh quoted that “If it may be done, I will cross the ocean, if it may not be done, I will wander the wild!” (Gilgamesh, l.76, p.78). To further emphasize, humans were sometimes overpowered by the natural world in many aspects. However, Gilgamesh was willing to sacrifice whatever it took to feel protected and worthy. Ancient people genuinely respected the roles and strengths of the environment which is why people thought interactions and understanding the natural world were imperative. There is a lot to say about the environment, ancient people, and both of their roles but more importantly, the way in which the natural world affected success in the lives of ancient people.

Humanity and the natural world go hand in hand because of the strong relationship they obtain with each other. It is crucial to note that this piece of literature is not just any piece of literature. It is a piece of history that is worth understanding because of the many values it may teach people today or in the future. Recognizing the true meaning of this story indicates knowing about the way in which people connected with their surroundings; this being the natural world. On Gilgamesh’s epic journey of discovering the meaning of life, he embraced and fought through every challenge he came upon in order to reach a more rewarding gift, which was immortality. Although he did not quite accomplish his goal, soon enough he realized that he cannot escape death, and appreciating the value that life brings is imperative because there are still other ways to succeed in life.

Ultimately the book “The Epic of Gilgamesh” interprets a very profound meaning of life. There are many different ways ancient people behaved in the interactions between the environment and humanity. Without the natural world, people would not really succeed in life because of the aid it can provide to them. Ancient people genuinely admired the capacity in which the natural world was able to function because of it being so vigorous. The environment has so much to offer but that is why people may envy it, because of it being dominant and authoritative over them. These natural forces and life taught them that nature is something to not mess with because it can defeat life, from a physical standpoint and mental as well. Each individual comes from a different origin and that is what one has to embrace instead of dwelling on what cannot be done but rather on what could be done. There will be success and there will be failure, but as long as one realizes how to overcome failure, then one will conquer the natural world and the environment.

Epic of Gilgamesh Essay

All of the events that transpired throughout the text created an unbreakable bond between Gilgamesh and Enkidu. This friendship is developed through all of the near-death experiences and solidified even more after Enkidu’s death. Their friendship can be described as complex. One could argue that their friendship was almost necessary for Gilgamesh’s life. What is so important about their friendship is that it is able to bring animals, humans, and even gods together. Throughout the text, it is easy to follow the character development of Gilgamesh. When at first he was a selfish and immature god, he eventually becomes a better person which leads to him being a better ruler. While it seems that Gilgamesh receives the majority of the benefits, Enkidu also benefits from the friendship. His life is very much enriched afterward. Enkidu was created to balance out Gilgamesh and he is able to successfully complete his purpose. These two become very close and actually grow to love each other. Gilgamesh is described as being “two-thirds… god and one-third man” (Sanders 3). Before Enkidu, Gilgamesh was a horrible ruler and man but powerful, nonetheless. So Enkidu was created to be Gilgamesh’s “equal…as his own reflection, his second self” (Sanders 4).

Throughout the story, the gods are called, and they intervene whether it be in a positive way, such as creating Enkidu, or in a negative way like Ishtar creating the Bull of Heaven out of pettiness. There are some similarities between the Bible and this text. The epic mentions a family that survived a massive flood and was granted immortality. While the Bible does not mention immortality but does mirror the whole great flood with the story of Noah. There are many gods in the story, as opposed to just one in the bible. These gods tend to be specialized in just one area of authority. Gilgamesh himself is a god, so when he decides to turn down Ishtar’s advances, he does so with impunity. Ishtar, who is also a goddess, acts in a vengeful manner and creates the Bull of Heaven to kill Gilgamesh. However, it is Enkidu who further instigates the events by disrespecting Ishtar and throwing the dead bull parts at her. After this, the gods decide that Enkidu would be marked for death. These events show the true nature of the gods, they are vengeful and unforgiving gods. Something that The Epic of Gilgamesh can tell us about ancient Mesopotamian society is that there was a god-like status for its accorded kings. because Gilgamesh is two-thirds god, no one dares to challenge his reign of terror. It’s only when the gods themselves intervene that Gilgamesh finally changes his ways. This tells a lot about Mesopotamian society and the values the people exemplified. The Mesopotamian people turned to their gods, rather than their rulers, to make wrongs right. While kings, whether they are good or bad, can rule however they want, only the gods are able to bring justice. They do this through direct, or indirect, interference in human affairs. So, the punishment of evil people would ultimately land in the hands of the immortal gods.

The goal of this epic is for the hero to achieve wholeness to restore the balance of power and community. Women in this tale represent not only wisdom but also temptation and power. The women in the text are an integral part of Gilgamesh’s full circle moment. An example of this is after Enkidu’s death when Gilgamesh is seeking immortality, and he meets Siduri. When he explains to her what he is looking for, she questions his judgment and explains what would be best for him. She says, “when the gods created man they allotted to him death, but life they retained in their own keeping.”(Sanders 17). These words depict the wisdom of women and their encouragement. With these words, Siduri is trying to get Gilgamesh to open his eyes and see all the good he has in his life and not run away from death, which is a natural thing declared by the gods. While Gilgamesh does not take her advice, she still played the important role of wisdom that he needed. The other way women are portrayed in this epic is that of a destroyers. By this description, women are fearsome and try to tempt and test the hero. If the hero is able to overcome all of the tests and is able to prove his spiritual growth, then he becomes worthy to inherit their power. Ishtar is an example of this goddess-destroyer type. When Gilgamesh returns victorious after killing Humbaba Ishtar declares her intentions of marriage. She says, “Come to me Gilgamesh, and be my bridegroom; grant me seed of your body, let me be your bride and you shall be my husband.” (Sanders 12). With this Ishtar offers to make Gilgamesh wealthy and make his kingdom fertile promising descendants which would gain him the respect of the world. However, Gilgamesh does not fall for her temptations. Instead, he turns her down and says, “‘If I take you in marriage, what gifts can I give in return?… as for making you my wife – that I will not. How would it go with me? Your lovers have found you like a brazier that smolders in the cold…Which of your lovers did you ever love forever? What shepherd of yours has pleased you for all time?” (Sanders 12). This response is very important because it shows that Gilgamesh is aware of his limitations and mindful of Ishtar’s lustful and vengeful nature. He follows by reciting every lover she had before and their fates after they were unable to please her. Gilgamesh understands that whatever pleasure Ishtar can give would only be short-lived. This interaction is important in the tale because it gives the audience an idea of what the great ruler Gilgamesh could be if he continues to stay focused.

It is important for people in this current century to read the Epic of Gilgamesh. Not only for its literary importance but because some of the themes are still relevant in today’s modern world. While sure, there are no gods running around putting curses on people, what they represent is important. Gilgamesh’s struggle with power and temptation is not that different from the struggles some individuals face today. Gilgamesh began as a horrible person and an even worse ruler, but through trials, he was able to change. He became a much more complex person who was focused and smart. This character development is important because if a god can change and be better, well simple mortals should be able to achieve the same.

Citation:

1. Sanders, N. K. The Epic of Gilgamesh. http://www.aina.org/books/eog/eog.pdf.

The natural interactions between the people who wrote the Epic of Gilgamesh and The Code of Hammurabi had a large influence on many of the stories and laws are written in the Old Testament. The Epic of Gilgamesh is thought to be the oldest form of prose/poetry, and it was written during the mid-3rd century BCE meaning the Old Testament came after. The Epic of Gilgamesh and the Old Testament have a very similar story that most Christians know as Noah’s Ark. In both stories, the idea of Noah’s Ark is almost identical. Some common elements were how in both stories there was some discussion of a storm coming, they knew the storm had stopped by the daylight peeing through the cover and vent of the boat, and lastly, how every human was dead or they had turned into a statue, its the same concept just perceived in a different way. Both accounts send the same message with only slight changes to minor details. Since the Epic of Gilgamesh came first, it can be determined that the Old Testament used this story, made it their own, and came up with connections to their own culture. Then there is the Code of Hammurabi which was one the earliest and most complete written legal codes and was written in 1750 BCE. Due to the fact that this was one of the first, it most likely influenced the Ten Commandments in the Old Testament. In both sets of laws, there are many similarities and differences, such as in both, they discuss having to honor your father and mother, no killing allowed, and now stealing. The most drastic difference in these laws is how The Code of Hammurabi is very violent and discusses, extreme punishment, while the Ten Commandments are more peaceful. The writers of the Ten Commandments, therefore, decided to use these ideas from the code of Hammurabi, change it up, and use it to send a more kind and holy message. These examples of cultural diffusion prove that even in religion, cultural diffusion can occur, and it is used to spread a message of spirituality and faith.

Trade, natural interactions, and the Crusades led to the exchange of culture between Muslims and Christians. The crusades were a series of religious wars authorized by the Latin Church during the medieval period, around 1095–1492. The contribution of the Crusades was that trade increased, and as Europeans traveled they became more familiar with exotic goods and so cultures were spread.

The astonishing Mesopotamian poem that was reported to be discovered in the ruins of a library located in Nineveh called The Epic of Gilgamesh has an interesting yet unique theme about love and death transforming a friendship between two strangers. Through storytelling and various translations, this poem has become a classic in English literature. Love is powerful it is no surprise that people change for the good or bad depending on their experience of this emotion. On top of that, witnessing the death of a loved one can cause fear and even concern in relation to death which is applicable in the world today. Friendship involves love and loyalty for one another no matter how different or a similar one may be. True friendship overcomes everything and is powerful enough to change a person’s personality. This can be seen in the two main characters of the story. Gilgamesh, a selfish king who rules the city of Uruk, and Enkidu, a wild beast raised by nature who fought when they first encountered each other outside a ceremony. Surprisingly, this initiated a pure friendship between the two, and started their journey together by first defeating the protector of Cedar Trees, Humbaba, and slaying the Bull of Heaven that was sent by the goddess Inanna after the rejection of Gilgamesh. Within this story, the love of their friendship revolutionizes their personalities, helps each other grow, and accept their destiny. In the Epic of Gilgamesh, characterization demonstrates that the amount of love developing in a friendship can change an individual’s perspective about death.

The friendship between Gilgamesh and Enkidu transformed one another through love and loyalty. It made Gilgamesh a hero worthy of evocation. In the Epic, the solid foundation of the story was the love that grew between these two. Gilgamesh was known to be a self-centered yet very powerful king that terrified the people of Uruk. The existence of Enkidu in Gilgamesh’s life was necessary to help Gilgamesh understand true friendship and transform him into the perfect leader for his kingdom. In the story Enkidu says to Gilgamesh “Cries of sorrow, my friend, have cramped my muscles, woe has entered my heart” ( “The Epic of Gilgamesh” 103) referencing the speech that Gilgamesh told Enkidu after their fight. The king of Uruk found his way into Enkidu’s heart and modified him to move beyond his fears throughout the story which can be seen in the journey to slay Humbaba, the guardian of Cedar Trees who represents fear and the unknown. Gilgamesh helps his friend overcome this emotion by saying “let the paralysis leave your arm, let weakness quit your knees, take my hand, my friend, let us walk together” (114). Enkidu’s loyalty towards Gilgamesh was always greater than his fear of Humbaba, the Bull of Heaven, and most importantly his own death. The meaning of friendship in this poem is beautiful, seeing Gilgamesh mature through the friendship of Enkidu and his desire to gain wisdom shows how deep his beastly friend meant to him and the role he played in his life through the short period of knowing each other. Love and friendship can be viewed in this poem as a component of life that gives existence deep meaning.

The death of Enkidu created fear within Gilgamesh’s soul. He never thought of death before he experienced the loss of his beloved friend Enkidu who passed away from an unknown disease and was a sacrificial due to their consequences. This painful event made Gilgamesh view death from a different point. He was never scared of anything and was known not only for his beauty but his strength as well. In the Epic, Gilgamesh states “Shall I not die too? Am I not like Enkidu? Oh woe has entered my vitals! I have grown afraid of death, so I roam the steppe” (128). He struggles in accepting the state of mortality and searches for a magical plant that will make him immortal but so fails in attaining it. Although he did not obtain immortality, Gilgamesh gained knowledge through his quest, even being two-thirds god, he cannot escape death. He is accustomed to fighting creatures physically like Humbaba and the Bull but when death comes upon he does not know how to deal with it because it has no physical form. The death of Enkidu has a strong impact on Gilgamesh’s life, he never cared about anyone or anything before Enkidu or even had a friendship like this. After dying in his arms and mourning his friend’s death he did not want to experience the same fate that Enkidu went through which started his own personal journey in the search of eternal youth and his determination in living forever. He felt lost and helpless because he was alone once again. While speaking to the tavern he says, “after his death, I could find no life… May I not see that death I constantly fear!” (132). He was used to Enkidu accompanying him through his journeys and interpreting his dreams. No one has ever earned Gilgamesh’s respect as Enkidu did through his nobility. Everyone is afraid of something to Gilgamesh it was death, no matter if he was two-thirds of a god he was still part human and just like the rest his time would come to an end.

The Epic of Gilgamesh demonstrates the role that love, friendship, and death have towards the characters of Gilgamesh and Enkidu. They both guide each other to the correct path and find not only comfort but security with one another. Enkidu was created to teach Gilgamesh how to become a true king and unblind him from his selfish ways. Throughout their adventures, the king of Uruk helped overcome the fear of Enkidu towards Humbaba with comfort and encouragement. Heartbroken after the death of Enkidu, Gilgamesh soon realizes that he is afraid of something after all. He searches for a thorny plant that has the gift of immortality but quickly learns that he cannot change his destiny. Sometimes when a pure bond is created between two individuals at an unexpected time is what one needs the most to focus on what is important in one’s life.

The Babylonian, Egyptian, and Hebrew traditions recount the stories of people encountering and sometimes struggling with Gods and other supernatural forces. Some had pleasant interactions with Gods and were blessed, while others faced their wrath of them and were punished for any sins they committed. Throughout the process of learning more about these traditions, it’s been discovered that the mythopoeic worldview was followed. The mythopoeic worldview is where people would write their history based on myths and their imagination, and with that, there are various functions of myth in helping humans make sense of the world around them. This acronym is known as M.E.C. 3; Moral, Etiological, Communal, Contemplative, and Cosmological. With that being said, the Babylonians, Egyptians, and ancient Hebrews made sense of the moral aspect of the mythopoeic worldview, or what their duties and obligations are, by following a higher power for the beneficial outcome of those who were involved in the situation and by realizing that the Gods and Goddesses give people what they think they deserve, based on what the higher powers received first.

The Babylonians, Egyptians, and ancient Hebrews made sense of the moral aspect of the mythopoeic worldview by following a higher power for the beneficial outcome of those who were involved in the situation. Particularly, the Babylonians and the Egyptians had their similarities and differences when it came to this topic in their respective societies. In The Epic of Gilgamesh, Gilgamesh traveled to Uta-napishti, son of Ubar-tutu, after learning he can live an eternal life. Because Enkidu has just died, Gilgamesh is now “afraid of death” (The Epic of Gilgamesh, 70). When Gilgamesh reached Uta-napishti, he asked how he was able to gain immortality. Uta-napishti replied saying he “survived the Deluge and was given immortality by the Gods as a result” (The Epic of Gilgamesh, 88). As a result of this, Uta-napishti asked Gilgamesh to go without sleep for a week, but when he failed, Gilgamesh become more afraid of the idea of death because he learned that sleep could not conquer death. This shows us that Gilgamesh is willing to do anything he can to make sure that he does not die and that he can live an immortal life, like Uta-napishti, as well. Gilgamesh sees Uta-napishti to be like God, or a powerful force, so he is obliging to every and any suggestion that is being given to him. Alas, Uta-napishti told Gilgamesh about a plant that has the “property of rejuvenation” (The Epic of Gilgamesh, 88) and that it can be found deep in the sea. Because of how desperate Gilgamesh is for having an immortal life, he went to retrieve the plant, but when he stopped to wash, a snake stole it. After this, he realized that all of his hard work had gone to waste and that death would be inevitable for him.

On the other hand, in the Book of Exodus, it is clear that God wanted all humans to fear Him and obey everything He would say. If someone wants to be considered a “good person”, they must only pray to The Lord, they “shall have no other Gods” (Exodus 20:3), they cannot commit any sins, and they must follow the Ten Commandments. Essentially, The Lord wanted everyone to follow the Ten Commandments, so there would be more order. Because of this, Moses had to follow any order that The Lord would tell him. If The Lord’s orders were not followed, the Egyptians would have to face His wrath. However, the Ten Commandments were quite contradictory. According to the text, Moses told the sons of Levi “Thus says the Lord… ‘Put your sword on your side, each of you! Go back and forth from gate to gate throughout the camp, and each of you kills your brother, your friend, and your neighbor” (Exodus 32:27). This is showing us that The Lord wanted the sons of Levi to kill all of the people in their camp and make them think that they would not face any consequences. However, the next day, Moses said to the sons that they have “sinned a great sin” (Exodus 32:30) and punished all of them for following The Lord’s words, which Moses was ordered to tell them.

With that being said, Gilgamesh and Moses were similar to each other in a way. Both men are following the requests of a higher power so that there would be a beneficial outcome for whoever was involved in the situation. However, the difference was that Moses wanted to help the Egyptians who were suffering from the plague, while Gilgamesh was only listening to Uta-napishti so he would avoid losing his life. Moses could see how much the Egyptians were struggling and was trying to do everything in his power to make sure nothing happened to them and that no innocent person would lose their life. He could not afford to make The Lord angry, because he did not know what the outcome would be for the Egyptians. In contrast, Gilgamesh was listening to Uta-napishti because he was “immortal” (The Epic of Gilgamesh, 70). He saw that Uta-napishti has the power to live forever and after Enkidu’s death, that was Gilgamesh’s only goal. Being that Moses is a prophet, following The Lord showed the Egyptians that behaving a certain way sometimes helps prevent any punishment from the higher authorities and keeps away the chances of developing a bad atmosphere.

Another way the Babylonians, Egyptians, and ancient Hebrews made sense of the moral aspect of the mythopoeic worldview was by realizing that the Gods and Goddesses give people what they think they deserve, based on what the higher powers received first. Specifically, the Babylonians and the ancient Hebrews had more of a contrast when it came to this topic, rather than any similarities. In the text, Enkidu and Gilgamesh both had an encounter with the Goddess, Lady Ishtar. She proposed to him, but Gilgamesh rejected her proposal and as a result of this, Lady Ishtar releases “the Bull of Heaven [and] causes havoc in Uruk” (The Epic of Gilgamesh, 47). Because Gilgamesh, a mortal, rejected the Goddess, She felt very disrespected by it and it hurt Her ego. In turn, She decided that She would do whatever it takes to bring chaos onto the Earth because a mortal made Her angry. This is clearly indicating that by Lady Ishtar bringing the Bull of Heaven down to Earth to bring major chaos, the Babylonians think that Gods and Goddesses bring destruction to the human world, rather than blessings and prosperity.

However, in the Book of Genesis, Abram meets with The Lord through a vision, and with that, he is told that The Lord will “make [him] into a great nation and will bless [him]” (Genesis 11:2). Since Abram was moving to a new land, The Lord found him and was providing him and his family with protection, guidance, and blessings. This is showing us that in the Book of Genesis, the ancient Hebrews thought of God as a respected and powerful force. God did not involve themselves in the lives of the mortals and they did not interfere in their desires either. Even though The Lord is almighty and they have the power to insert themselves into the lives of His followers, The Lord did not do so. He would only go to them in their visions to make sure the people were headed in the right direction.

With that being said, there was more of a difference between the Epic of Gilgamesh and the Book of Genesis when it came to how the Babylonians and the ancient Hebrews understood the moral aspect of the mythopoeic worldview. In the Epic of Gilgamesh, it was clear that Enkidu and Gilgamesh had many encounters with Gods and Goddesses. Before Enkidu and Gilgamesh became friends, the Gods sent Enkidu down to him in order to neutralize him and make Gilgamesh act “like a man”, rather than a rampant tyrant. The Gods didn’t think about disguising Enkidu as a human before sending him down to Earth. The same thing goes for Lady Ishtar; when she came down to Earth and proposed to Gilgamesh, she was there in her true form. She did not disguise herself to make it seem like she was a mortal on Earth. After her proposal was rejected, she let her power get to her head and made sure to bring destruction to the world without thinking twice about it. This is clearly showing us that whenever Babylonians were having encounters with the Gods, they always presented themselves in their divine form. However, in the Book of Genesis, when The Lord came to Abram in his vision, He was disguised as a human so he could provide the proper guidance to Abram and his family. As a result of this, Abram gladly took help from The Lord, as his entire family was moving to a new and unfamiliar land. This goes to show that because the ancient Hebrews’ God took a different form in order to interact with the humans, they were more compliant with Him.

On a final note, the Babylonians, Egyptians, and ancient Hebrews made sense of the moral aspect of the mythopoeic worldview, or what their duties and obligations are, by following a higher power for the beneficial outcome of those who were involved in the situation. While both men did look up to higher powers and follow their orders, they both did it for different reasons. Moses followed orders from The Lord because he did not want any troubles to fall upon the Egyptians and he did not want more damage to be done because of the plagues. Conversely, Gilgamesh followed the orders that Uta-napishti for himself; he was afraid of death and was willing to go to any length to gain immortality. They also realized that the Gods and Goddesses give people what they think they deserve, based on what the higher powers received first. In The Epic of Gilgamesh, he rejected Lady Ishtar’s proposal and as a result of that, she released major havoc onto the people of Uruk. She made sure to make everyone suffer because of the decision that Gilgamesh made. However, in The Book of Genesis, when The Lord came to Abram in his vision, He saw him and his family struggling. In His disguise, He offered to help Abram and his family get to the new land with guidance, protection, and blessings. This went to show that because The Lord took a different form to interact with him, Abram was more compliant to Him and took His help.

Gilgamesh of Uruk and Odysseus of Ithaca: two heroic characters from two different worlds. Odysseus inherited the right to the throne and ruled Ithaca; complemented by his impartiality, ruthlessness, and diplomatic skills. These men lived in two different time frames, yet they both strived to reach one goal: to find the meaning of life. Gilgamesh, a character from The Epic of Gilgamesh, is a demi-god; the son of the goddess Ninsun and the hero Lugalbana. He grew up living a lavish life where any desire he wished to have, he received. His sheltered life transformed him into a powerful and somewhat arrogant person. Gilgamesh craves immortality, an unachievable feat that leads him on the constant chase for fame and power. He throws himself rashly into dangerous circumstances if there is even the slightest possibility it may secure his honor and god-likeness in Uruk forevermore. Odysseus is the main character in Homer’s The Odyssey. Throughout the epic, Odysseus is depicted as a brave, crafty, and arrogant man who has earned glory through his actions in war. He was significantly admired back in Ithaca, where his subjects and family have been waiting for his return for ten years. Throughout his journey back to Ithaca after the Trojan war, Odysseus is tempted by lust, power, and laziness; causing his journey to become longer and longer as he goes. Although all odds seemed to be stacked against both characters in every encounter they have, both always came out stronger. Both leaders struggled with arrogance but were able to overcome their imperfections by devoting themselves to their crew as well as to the complement of their journeys, thus becoming the best versions of themselves.

Temptations brought upon by toxic arrogance and a need for glory entrap both Gilgamesh and Odysseus; creating thoughtless men from initially wise leaders. Both were defined and regarded as self-confident heroes. Although both of these men were masters of a group of people, sometimes we’re not the master over themselves and their actions. The heroes both insult gods on their respective journeys and have to face the consequences of their actions. Gilgamesh’s strength and high self-esteem are what gave him appeal to the people of Uruk. These citizens believed his power would provide them safety from their enemies; unfortunately, it did the exact opposite. Gilgamesh felt proud and valiant after slaying the God Huwawa. Ishtar, the goddess of love and war, was impressed by Gilgamesh’s actions and asked him for his hand in marriage; Gilgamesh refuses her advances. He replies to her in horribly insulting analogies: ‘you are the door that lets the cold in, you are the fire that goes out…you are the house that falls down’ (Ferry 30). By saying this, Gilgamesh is suggesting that Ishtar is extraordinarily undesirable and has no attractive or redeeming qualities. The fact that Gilgamesh was confident enough to deny and insult a goddess depicts how highly he thought of himself at this moment. Gilgamesh’s hubris upsets the goddess; causing Ishtar to unleash the Bull of Heaven down upon Uruk and indirectly causing the death of Enkidu. Odysseus’s arrogance and wit worked harmoniously and caused trouble in an array of instances; one instance in particular on the island of the Cyclops. Odysseus and his men become entrapped in the cave of a cyclops by the name of Polyphemus, son of Poseidon. Faced with the impending death of being eaten alive, Odysseus uses his cleverness to blind Polyphemus and escape the cave by hiding underneath his sheep. So invigorated by his stealthy escape, Odyseuss cannot stop himself from shouting from his ship, “if ever mortal man inquire how you were put to shame and blinded, tell him Odysseus…took your eye…whose home is on Ithaca”(Homer 160). Enraged Polyphemus curses Odysseus which causes Poseidon to send monsters, bad weather, and death upon Odysseus and all who conspired with him from that point on. If it were not for Odysseus’s desire for recognition of his cleverness, it would not have taken him ten years to return to his family and his city.

Even in the moments where we don’t see their best qualities, Odysseus and Gilgamesh’s fierce loyalty to their friends on their respective journeys never falter. It takes friendship and dedication to be able to withstand such tremendous travels in both epics. Without loyalty, Odysseus and Gilgamesh may not have lived through their journeys. Despite the unfortunate ending for both Odysseus’s crew and Gilgamesh’s companion Enkidu, the two men kept their friends safe and protected for as long as they could. Loyalty is exercised by Odysseus when he and his crew are at the gates of the underworld to see Hades. Here, Odysseus runs into his crew member Elinor, a man who died on the Island of Circe when he fell off a roof to his death. He pleads Odysseus to ‘Remember…do not abandon me unwept, unburied, to tempt the god’s wrath’ (Homer 187). Odysseus replies, ‘I promise you the barrow and the burial’ (Homer 187). Odysseus could have ignored Elpinors plea and continued with his long journey, but instead, he went back to the island to retrieve the remains of his crew member. Elpenor symbolizes the ties to Odysseus’s past concerning Circe and the present duties that he possesses to his crew. By taking the time to honor his fallen crewmember, Odysseus exhibits the qualities of an exemplary leader. Enkidu had a tremendous impact on the life of Gilgamesh. The two companions brought out the best in each other and stood by each other side no matter what obstacle they faced. Gilgamesh expressed his loyalty to Enkidu when he fell sick. With Enkidu on the brink of death, Gilgamesh exclaims, ‘Gilgamesh the king will build a statue to celebrate the fame of Enkidu. When you are gone, then Gilgamesh will wear the skins of beasts and hairy-bodied wanderers grieving in the wilderness for you (Ferry 40). By building statues and wearing skins of beasts, Gilgamesh is solidifying Enkidu’s legacy living on even after death.

In the beginning, both kings believed they were in charge of their destinies, and that nothing could get in the way of them achieving their desired goals. However, they learn that no matter how badly one wants something, or how hard one works to achieve a goal, the drive cannot see them through every situation. In The Epic of Gilgamesh, after Gilgamesh’s soulmate Enkidu dies, he comes face to face with his mortality. To stop the same fate of Enkidu to occur to him, Gilgamesh sets off on a journey to find immortality and build a legacy for himself. Every time immortality is just within reach, a sharp turn of events takes the opportunity away. An instance of this is when Gilgamesh retrieves a thorny magic plant from the ocean that conceals the power to turn old into young once more. While enjoying a refreshing swim in a pool, a snake smelled the sweet essence of the plant, stole it away, and disappeared into the reeds. Gilgamesh, utterly broken by this occurrence, cries out, ‘this journey has gone for nothing…the serpent had taken away the plant…what I found was a sign telling me to abandon my journey and what I sought for’ (Ferry 81). Gilgamesh finally realizes that immortality is unattainable for a mortal such as him. Immortality is merely for the gods. This quest does not lead to the prevention of death; instead, it teaches Gilgamesh the lesson that death is an inescapable phenomenon. One should not live to prepare for death, but to rejoice in the life you have. He learns to take pleasure and pride in the life he can live rather than worrying about things one cannot change. When setting off on a successful exit from Troy, Odysseus believed he was invincible; that he, a valiant war hero, could do and say whatever he wished without any repercussions. Odysseus received a rude awakening when his trip home takes ten years, riddled with unforeseen obstacles entirely out of his control. Odysseus tries to be the strong, fearless leader that everyone believes he is. Unfortunately, he makes careless mistakes such as losing all his men, destroying twelve ships, and angering Poseidon to the point that the god makes it his mission for Odysseus never to return home. When finally able to leave Calypso’s island after seven years, Odysseus cries out in joy and says, ‘each day I long for home, long for the sight of home. If any god has marked me out again for the shipwreck, my tough heart can undergo it. What hardship have I not long since endured at sea’ (Homer 87)? In facing this, and other punishments given by Poseidon and Kalypso, Odysseus learns the lesson that he is indeed not a god. His share of human weaknesses promoted the factors that led to revenge inflicted by the divine, causing countless postponements home. His lack of sympathy and morals for other people translates to a lack of compassion for himself. Trials and tribulations in that end prove his loyalty to his family. We never see Odysseus straying from his goal of returning to Ithaca and his family. His journey helps him to become a more developed character. Odysseus has sacrificed for his end, and suffered for his desire to return home; in doing so, he makes the best of his mortal life accepting his fate as well as possible death for his family and Ithaca.

A theme of heroism is presented within both characters. These men are examples of incredible strength of mind as well as physical strength which makes them superior to the normal man. In Uruk and Ithaca, Gilgamesh and Odysseus assumed the roles of Lugal, king, and Wanax, Military leader as well as tribal king. In their respective societies. These leaders both aid their and confront issues that arise. These two leaders embark on journeys wherein they face death. They show bravery and honor, which leads to self-actualization and the ability to find peace with themselves and their lives at the end of each epic. Their journeys have led them to make better decisions and thus become better leaders of their people. In the end, Odysseus and Gilgamesh realize that their lives are mostly out of their control and that no matter how divine-like one may be, there are limits to the powers and strengths one possesses; the only ones that can control their fate are the gods.