Parallels between Gilgamesh and Genesis Essay

I. Introduction: Today, we are often bombarded with various inventions and discoveries coming from different parts of the world. But it is with great amazement when we look upon the advancement made by an ancient civilization that has come to be acknowledged as the cradle of civilization, Mesopotamia, at a time when most of its neighboring people-group was pursuing a nomadic life. Not only have they revolutionized human society through its invention of the wheel, writing too, must have originated in this place as shown by the Epic of Gilgamesh. Ancient as it is, being one of the world’s earliest-known epic poetry (â€Å"Epic†) taken from Sumeria and which the Babylonians developed into a long poem, it is undoubtedly beautiful; and ancient as it may be, high respect should be given   to it as one of the literary masterpieces of mankind. Genesis on the other hand, is the first book of the Bible. Genesis is the Greek word for â€Å"beginning† or â€Å"origin†, and is a Greek translation derived from the Hebrew b’reshith meaning â€Å"in the beginning†, the first word in the Old Testament. II. Meaning and Importance A. Epic of Gilgamesh At the outset, as one reads through the poem, it would readily display the glorification of the central figure, the historical warlike king of Uruk —Gilgamesh. All throughout the poem, the reader is led through his many exploits and achievements of Gilgamesh that gives the over-all impression of a constancy of battle-like stance. This I would not find surprising since this people’s land was always subjected to crisis such as the threat of invasion or the flooding of the rivers. As to the story, it relates much on how he has overcome every opponent, obstacles, and almost everything he had set out to do. Such achievements were made possible and justifiable as the narrative describes the super-human nature of the lead figure — being two-thirds divine and one-third human. How Gilgamesh emerges as a conqueror comprises the first part of the story. It would seem that the author wants to establish the fact that all the hopes and aspirations of its people are embodied in Gilgamesh. The first part shows and proves that whatever man could aspire to achieve or be has been done by the superhuman Gilgamesh. The second part directs the story towards the king’s bid for immortality through his quest for the immortalized Uta-Napishtim. Structurally speaking, these two parts (which would almost appear as unrelated) divides the story. Both would seem to take the reader into two different directions, driving down two different points. The death of Enkidu serves as the turning point that separates the two parts. What serves for continuity for the narrative are the inherent traits of Gilgamesh’s character — his fearlessness and obstinacy to be undaunted by obstacles. What is also a unique trait of the account of Gilgamesh is that the reading of the story is through a transcription of an oral story-telling, which the narrator in the story also revealed as a transcribed oral story of ancient times. Just as Gilgamesh was described as half-human and half-divine, so is the overall nature of the story. The narrator convinces its listeners and readers alike of the real existence of the king. However, its way of convincing is ironic since it proves the authenticity of its story through the existence of the very walls of the city of Uruk which we, present-day readers would find nowhere but in the walls of our imagination (â€Å"Assro-Babylonian Mythology: Gilgamesh†). The epic serves not only as a literary feat for early civilization; it also bears the identity of the early settlers of the Tigris-Euphrates area. However, its relevance supersedes its cultural identity. This ancient story connects its people with us and all of humanity as they ponder the same question which afflicts all men — death, the destiny of every man. It also attempts to answer whether any mortal man could possibly escape it and also the mystery of what lies ahead after death. In finding the answer and conclusion to these questions lies the significance of the two parts of the story. As mentioned, the first part is given to prove the semi god-like abilities of Gilgamesh. If he then, who bears such qualities failed in his bid for immortality, as shown on the second part, how much more for ordinary mortals? The narrative convinces its hearers or readers of the inevitability of death and must resign oneself of this fact. The most that man can do is to be fearless in facing it, the way Gilgamesh triumphantly faced death together with Enkidu in the great Cedar Forest. However, its main conclusion is: that man is powerless to escape it. B. Genesis Genesis originated as part of a larger literary unit that was only later broken up into books. That larger unit is the religious history of ancient Israel, usually called the Pentateuch. In it were traced Israel’s origins from its chief formative experiences down to its settlement in the land of Palestine. Also incorporated into the narrative were law codes formulated at various times in Israelite history. The entire complex came to be ascribed to Israel’s founder and first lawgiver, Moses. This position has been modified as a result of modern Biblical scholarship. Genesis is a logical division of the original text of the Pentateuch. It represents a twofold introduction to the story of Israel’s formation as a â€Å"covenant people†Ã¢â‚¬â€God’s chosen people. The patriarchal history comprises cycles of stories relating to three major figures of the pre Israelite past, namely Abraham, Isaac and Jacob, together with supplementary traditions about other ancestors who were of secondary interest. After an introductory genealogy there appears first the story of Abraham and Isaac. Included is a fragmentary history, possibly of Moabite origin, of Lot, the ancestor of the Moabites and Ammonites, who were related to the Israelites. There is also the history of Ishmael, who is regarded as the ancestor of the Arab peoples. The second major cycle is that of Isaac and Jacob. This cycle also contains supplementary material, some of the Edomites origins, relating to Esau, ancestor of the Edomites. Finally, there is the extensive and distinctive story of Joseph, the major intrusions into which are a variant history of Judah in chapter 38 and the â€Å"blessings† of the Israelite tribes in Chapter 49. Chapter 1 tells of God’s act of creation. Chapters 2-11 record human history from Adam to Abraham and describe the Garden of Eden, the Tower of Babel, and the Flood. The connecting link between all these parts of Genesis as well as between it and the other books of the Pentateuch, which it introduces, is a concept of divine intervention in man’s history. This concept has been given the name Heitsgeschichte, â€Å"salvation history†. Israel believed itself to be the product of a history in which it had encountered a God who had made it His Covenant people. The great events of this history are traced—the Exodus from Egypt; the experiences of the Red Sea, of Sinai, and of Kadesh, where Israel waited outside the Promised Land; and the occupation of the Promised Land. All these reveal a God of mercy and kindness, though also of justice and retribution, a God who had chosen Israel out of simple, gratuitous love. This historical perspective was imposed in Genesis both on the patriarchal legends that had been derived from Palestine and on the mixed Mesopotamian- Palestinian myths and sagas from which the book’s first chapters are constructed. Thus in Genesis, Creation is seen no longer as mere myth, that is, as a religious conviction visualized in narrative. It is instead, the first in a series of God’s saving acts, by which he had brought forth an ordered universe out of primordial formlessness. Man was placed in that world as God’s image and likeness, to be its ruler. But men improved unequal to the task. His wilfulness set him in opposition to God and introduced disorder into the world. After this followed murder and the hatred of man for man, for example, Cain and Abel, Lamech and the Cainites, even cosmic disorder, which the story of the sons of God and the daughters of men attempts to, explain. The Flood is understood in Genesis as both divine retribution and mercy: it brought an end to an evil generation, but a faithful remnant was preserved in the person of the righteous Noah and those who were saved for his sake. III. Gilgamesh and the Flood in the Bible The epic makes mention of the Flood in reference with one of the oldest books of the Bible. Similarities of the two accounts were the flood, the gigantic boat, and the fact that animals and living creatures were made to come aboard along with the one human family who entered the boat. There are major disparities though as to the recounting of the event. In the account of the Bible, the coming of the Great Flood in Noah’s days was not held as a secret before men, whereas in the story of Gilgamesh, the gods have intended to have it kept as a secret. Noah was even commanded by God to preach and warn the people of its coming (as a sign of His mercy) while he builds the ark. The people however, did not listen and even taunted Noah. Such reactions may have been likely since many Bible scholars believe that prior to this incident, rain had not yet fallen on the earth. In the Bible account, the door of the ark was supernaturally closed and opened by God alone. Noah had no power or aut hority over it. In Gilgamesh’s, the sealing of the door bears no spiritual meaning. Noah’s God and the gods in Gilgamesh were shown to have deeply regretted the sending of the flood that has wiped out humanity expect for those inside the great boat. One of the gods in the epic was displeased at first with the survivors, while the God of Noah readily blessed them. IV. Conclusion The work unfolds before us the thoughts and intents of the Sumerians and the rest of the Mesopotamians. Like the rest of most societies, they give enormous significance to fame and wealth. Fearlessness is held as a great virtue, born out perhaps of their constant living in fear of antagonizing their gods who they believed caused them all their troubles. Although Mesopotamians have achieved much, they did hold a pessimistic view. Life, it seemed for them, was a constant struggle a struggle against the forces of nature and the caprices of their gods. Towards the end of the story, even the endeavors of men would come to nothing as he comes to the end of his life. â€Å"Eat, drink and be merry for tomorrow we shall die† would have been the guiding principle of Mesopotamians. Perhaps so, since one historian had noted that over forty percent of their grain production was used to make beer. Although we discuss this epic as an ancient story, the quest for the answers about life and death still continuous to haunt several people even to this present-day. Above all, however, Biblical critics of the 20th century are willing to measure Genesis by historical standards other than those of the 19th century. By those standards Genesis was condemned or defended in the time of the â€Å"Babel and Bible† controversy. That dispute developed when the Sumerian and Akkadian literatures of ancient Mesopotamia were discovered and deciphered in the 19th century. The conclusion was easily drawn that the message of Genesis was of no more relevance to the history of religions than the myths of Babylonia, whatever might be the other values of the book. But the 20th century idea of history is more attuned to that which inspired the authors of Genesis. This view recognizes that recording specific facts and dares is not the, real object of history writing. Rather, the aim is to discover and portray realities that challenge human experience and demand an accounting. By the criteria of historicism Moses can hardly said to have existed; yet Israel itsel f is the historical witness of Moses. Genesis and the Epic of Gilgamesh are two great books that could inspire people when they read it. The facts and information’s are somewhat intertwined in some ways. These two books should be treasured and cherished especially by those who want to know the history of our forefathers, their fall and how they were saved by a mighty Creator.