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Not doing suitably what you are advised to do, are human downfalls having no recompense; whereas, following the rules on timely basis will be the most worthwhile outcome. Contrasting the Benjamin R. Foster’s and Stephen Mitchell’s translation “Gilgamesh,” to the Robert Altar’s translation “The Flood,” each story has a very different emphasis and draws a different moral. The emphasis of “Gilgamesh,” becoming eternal and what steps can be taken to receive it. However, the emphasis of “The Flood” is true righteousness will give a prolonged life. The different emphasis of each story causes the moral of each story to be different. For instance, “Gilgamesh” teaches; not doing what is advised will cause lost opportunities and “The Flood” teaches; righteousness will cause unforeseen blessings.
When looking at the emphasis of “Gilgamesh”, the translations of “Gilgamesh” begins with Gilgamesh, a mortal human, asking Utnapishtim, an eternal human, how he was able to become eternal. Utnapishtim says to Gilgamesh, “I will tell you a mystery, a secret of the Gods (Foster 26).” After explaining the story of the flood, Utnapishtim explains to Gilgamesh, he did as he was instructed by Ea, a God, and was set apart; along with his wife, with the endowment of immortality. Utnapishtim then offers immortality to Gilgamesh if Gilgamesh can abide by some simple instructions from Utnapishtim. Utnapishtim says, “First pass the test: Just stay awake for seven days. Prevail against sleep, and perhaps you will prevail against death (Mitchell 31).” However, Gilgamesh not taking seriously the advice, falls asleep shortly after sitting down. Utnapishtim seeing Gilgamesh asleep says to his wife, “Look as this Fellow! He wanted to live forever, but the v...
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...y on Earth can equal (33).” Gilgamesh built the wall before he went to Utnapishtim and Utnapishtim was aware of Gilgamesh feelings of superiority. Since the story of “Gilgamesh” starts with Gilgamesh saying to Utnapishtim, “Your limbs are not different at all; you are just as I am! (18),” moreover, proves Gilgamesh wanted eternity, but did not deserve it. The moral of the story being eternity is earned and not giving freely.
Works Cited
Alter, Robert. "The Flood." Lawall, Sarah. The Norton Anthology of Western Literature. 8th. Vol. 1. New York: Norton, 2006. 2 vols. 43-46.
Foster, Benjamin R. "Gilgamesh." Lawall, Sarah. The Norton Anthology of Western Literature. 8th. Vol. 1. New York: Norton, 2006. 2 vols. 18-26.
Mitchell, Stephen. "Gilgamesh." Lawall, Sarah. The Norton Anthology of Western Literature. 8th. Vol. 1. New York: Norton, 2006. 2 vols. 26-34.
The Epic of Gilgamesh. Trans. Benjamin R. Foster. Text. Martin Puncher. New York: W.W and Company, 2013.Print.
The manifestation of science itself as a disciple over the centuries and its clear fascination with the purpose of life and how we came to be and especially with the concept of immortality are strong resonances of Gilgamesh’s own struggles with life and death. This leads one to believe that Gilgamesh could indirectly be one of the causes of its creation. As Gilgamesh goes through his journey, his linear development can be seen. This is the way characters are developed into the plot of a Western text, hence improvement has a goal, development stops when the goal is reached whereas in an Eastern text it would be a cyclic development, and hence improvement is a never ending journey that has no limits. Gilgamesh himself and the whole epic is essentially about the idea of finding yourself and trying to overcome the realities of death, aging and life. As Western epics are written with linear methodology of problem, struggle, realization, a change of some sort and the glory of that hero idea in mind. When Gilgamesh is distraught at Enkidu’s death he promises that if he does not get to see Utnapishtim he will “roam the wilderness in my [his] grief”, this is ultimately how people of West handle themselves when faced with a situation that is less than pleasing and too morbid too handle in the time of grief.
Harris, Stephen L. “Gilgamesh.” The Humanist Tradition in World Literature. Ed. Stephen Harris. Columbus, OH: Charles E. Merrill Publishing Co., 1970.
---. “The Development and Meaning of the Epic of Gilgamesh: An Interpretive Essay.” Journal of the American Oriental Society 121.4 (2001): 614-622. JSTOR. Web. 28 Feb 2014.
While researching, I consulted the many translations of Gilgamesh found on the web. It seemed that the more sources I sought, the greater the amount of differing opinions and convoluted versions I uncovered. In an effort to remain true to the epic, I will mainly be referring to the book, World Mythology, written by Donna Rosenberg with a few inclusions from Kovacs' translations. Although Rosenberg's version lacks the flair of the latter, it provides a simple doorway opening to a complicated, yet profound, tale of the first great epic that brings time, mortality, and the anguish of humanity into a world of personal destiny basically related to our own (Campbell, OM, p. 87-90). The essay is written with the understanding that the reader has prior knowledge of the main subject matter, Dr. Carl Jung's theories of the unconscious, and Joseph Campbell's idea that myths are synchronistically reproduced across time.
In his search for everlasting life, we realize that being two-thirds god was not enough for Gilgamesh. He wants to live forever so that no one would ever forget him. But Gilgamesh isn’t the only person who searches for immortality. In many stories there is a search for the “Fountain of Youth.” By drinking this water you would have everlasting life. Fear of death and desire to live forever has driven people to do all they can so that they can extend their existence to as long as possible. This is one of the major themes of Gilgamesh and one of the reasons it is an epic.
Gilgamesh, The Epic of. Vol. A. The Norton Anthology of World Literature. Ed. Martin Puchner, et al. 3rd ed. New York: W. W. Norton and Company, 2012. 95-150. Print.
Foster, Benjamin R. "The Epic of Gilgamesh." The Norton Anthology of World Literature. Gen. Ed. Martin Puchner. 3rd ed. Vol. A. New York: Norton, 2012. 95-151. Print. 13 March 2014.
One of humanity’s ancient compulsions has been to vanquish death. This compulsion is strongly depicted in the Epic of Gilgamesh, as it creates a large portion of the Epic. It reveals the importance of the perception of immortality and the universal fear of humanity: Death. Immortality means to live on forever, indicating everlasting life. In a more symbolical way of thinking, immortality could be living on through remembrance of one’s accomplishments. This paper concentrates on the character of Gilgamesh and his pursuit of immortality after the loss of his friend Enkidu in tablet VII. For such a powerful character, a demigod at that, Gilgamesh lets his human side to emasculate his true power. Desperate for obtaining immortality, Gilgamesh deserts Uruk to begin his search for Utnapishtim, whom had survived the great flood and given immorality by the gods.
In many literary works we see significant transitions in the hero's character as the story is developed. This is also true in the Epic of Gilgamesh with its hero, Gilgamesh. In this narrative poem, we get glimpses of who Gilgamesh is and what his purposes and goals are. We see Gilgamesh act in many different ways -- as an overbearing ruler resented by his people, a courageous and strong fighter, a deflated, depressed man, and finally as a man who seems content with what he's accomplished. Through all of these transitions, we see Gilgamesh's attitude toward life change. The goals he has for his own life alter dramatically, and it is in these goals that we see Gilgamesh's transition from being a shallow, ruthless ruler to being an introspective, content man.
Throughout time, people of all cultures have told stories of heroes and kings. The most ancient story we have on record is the tale of King Gilgamesh. This story is an account of the King's journeys and accomplishments. Although it was written over four thousand years ago, many comparisons can be made between the society in which the story was written and our own modern society. In this essay, differences and similarities between the two societies will be examined.
Gilgamesh is an epic of great love, followed by lingering grief that causes a significant change in character. It is the story of a person who is feared and honored, a person who loves and hates, a person who wins and loses and a person who lives life. Gilgamesh's journey is larger than life, yet ends so commonly with death. Through Gilgamesh, the fate of mankind is revealed, and the inevitable factor of change is expressed.
Sandars, N. K., trans. The Epic of Gilgamesh. London: Penguin, 2006. Print. Editorial Team. "The Odyssey Writing
"Epic of Gilgamesh." Academy for Ancient Texts. Ancient Texts Library. Web. 12 Oct. 2011. .
Gilgamesh is “two thirds” (Epic 61) god, and, as a result of this, lives with a sense of invincibility. The idea of death, of ceasing to exist in his temporal form, does not originally frighten him, as it does Enkidu, who is able to grasp the true nature of existence because of his bestial side. Though Gilgamesh is aware that “only the gods live forever” (71) while men’s “days are numbered” (71), his understanding of his place in the cosmos is limited. Gilgamesh is unable to comprehend that though he is