Gilgamesh
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Gilgamesh
Gilgamesh was an historical king of Uruk in Babylonia, on the River Euphrates in modern Iraq; he lived about 2700 B.C. Although historians (and your textbook) tend to emphasize Hammurabi and his code of law, the civilizations of the Tigris-Euphrates area, among the first civilizations, focus rather on Gilgamesh and the legends accruing around him to explain, as it were, themselves. Many stories and myths were written about Gilgamesh, some of which were written down about 2000 B.C. in the Sumerian language on clay tablets which still survive; the Sumerian language, as far as we know, bears no relation to any other human language we know about. These Sumerian Gilgamesh stories were integrated into a longer poem, versions of which survive not only in Akkadian (the Semitic language, related to Hebrew, spoken by the Babylonians) but also on tablets written in Hurrian and Hittite (an Indo-European language, a family of languages which includes Greek and English, spoken in Asia Minor). All the above languages were written in the script known as cuneiform, which means “wedge-shaped.” The fullest surviving version, from which the summary here is taken, is derived from twelve stone tablets, in the Akkadian language, found in the ruins of the library of Ashurbanipal, king of Assyria 669-633 B.C., at Nineveh. The library was destroyed by the Persians in 612 B.C., and all the tablets are damaged. The tablets actually name an author, which is extremely rare in the ancient world, for this particular version of the story: Shin-eqi-unninni. You are being introduced here to the oldest known human author we can name by name!
This summary is derived from several sources: translations, commentaries, and academic scholarship on the Shin-eqi-unninni tablets. Verses are derived from several English and French translations in consultation with the English and German language commentaries and with the Babylonian text. For the entire text, you should turn to The Epic of Gilgamesh , trans. by Maureen Gallery Kovacs (Stanford: Stanford University Press, 1990), or Gilgamesh , translated by John Maier and John Gardner (New York: Vintage, 1981)
As you read this short summary, ask yourself the following questions:
Themes. The first things you want to sort out are the ideas which seem to animate the work. One of the problems with literature, art, mythology, etc., is that you can never be quite sure that youve correctly identified the central ideas or philosophy of the work, but you should take a stab at it anyway. Keep in mind that there is no such thing as one and only one idea in a work of literature, and that in most art and literature, like life, there is no one correct answer concerning any single issue. To identify an idea, question, or theme that the work seems to treat, look for specific places where that idea seems to be a concern; mark these passages and combine and contrast them when you begin to try to resolve what the work seems to be about. The questions I provide in these reading notes are meant to organize the families of questions you can bring to these texts.
Structure. Try to define for yourself the overall structure of the story. This narrative has two distinct parts; what are these parts and how are they separated? How do events in the second part of the narrative repeat or develop ideas in the first part of the narrative? Do these events contrast with or develop themes and values articulated in the first part of the narrative?
The Nature of the Heroic. When you read the myth, notice how Gilgamesh is presented as superhuman, so powerful that the gods create a counterpart to moderate his desires and actions. Do you get the sense that Gilgamesh and Enkidu should have spared the demon of the cedar forest? Despite all of Gilgameshs power, he is unable to prevent Enkidus death, and the narrative changes direction. How can one describe Gilgamesh as a hero in the last half of the work? What has he achieved at the end of the poem? Why is this important?
The Gods. The gods in Gilgamesh are a bit problematic. How do the gods behave? What is their relation to humans? How much freedom do humans have, or are they merely subject to the will of these gods?
The Flood. The story of the Flood is a familiar one, as we shall see in Genesis and Popol Vuh (Plato also gives an account of the Flood and the city of Atlantis in the dialogue, Critias ; the Nez Perce of the Palouse also have a flood story in which the only humans that survived did so by climbing the mountain, Yamustus, that is, Steptoe Butte). The earliest surviving reference to the Flood goes back to 1900 B.C. Why is it brought in here? Why do the gods bring on the Flood? Is any reason given? (Later compare the reasons for the floods in Genesis and Popol Vuh.) What does it tell us about the nature of