Heroism entails several things; a selfless act, courage, and the accomplishments of bold and daring expeditions. Commonly in ancient literature, a hero is most often of divine ancestry, but in The Epic of Gilgamesh the supposed hero, Gilgamesh, is a mortal. In the many interpretations of the poem, readers can question Gilgamesh’s character. Does he possess enough heroic traits to be classified as a hero? As the king of Uruk, Gilgamesh rules over his people in an extremely harsh manner, causing many to fear and silently resent his presence. Gilgamesh deviates far from a perceivable heroic image, because he is a tyrannical leader and an egocentric yet fatuous man.
Gilgamesh often mistreats the men and women of Uruk. “He is not your nicest king. He is a tyrant and oppressor,” (Korte), because the manner in which he governs shows his callousness. The men are always in combat at his order. It is obvious he does not care about their exhaustion or personal well-being, because Gilgamesh keeps them away from their families “day and night rampaging fiercely” (Tablet I, 68).
In addition, the women are required to denounce their virginity to Gilgamesh on their wedding night.
He proceeds with force, neglecting their complaints. He is cruel, striking fear into the hearts of all because no one can resist him. In order for him to start behaving properly, the gods have to create a match for him that will distract him away from bullying the city. They create Enkidu as his companion. Readers can falsely interpret Gilgamesh’s assertiveness in most aspects, but his callow and weak disposition begins to show after they begin interacting. In Gilgamesh’s interaction with Enkidu, it is evident he cannot make a clear, concise decision on his own; therefore, he shows signs of weakness.
The Essay on Epic of Gilgamesh and Hero
... a close friend. The comparisons of a hero today and the epic hero Gilgamesh continue. A hero utterly believes in what he/she is doing ... of Gilgamesh, “Surpassing all kings, for his stature renowned,” (I. 30), or the cunning and intelligent protector of his men Odysseus, ... lines to the first responders of 9-11. These brave men and women, with no regard for their own safety, &# ...
For example, when Gilgamesh decided to hunt Humbaba and cut down the tree, he would not venture into the forest by himself. He made Enkidu lead the expedition. In addition, after finding Humbaba, the responsibility for killing him was left up to Gilgamesh, but he wavered when it came time to act. Enkidu was trying to persuade him by telling him to “establish [your reputation] for all time: Gilgamesh the one who slew Humbaba” (Tablet V, 92).
Eventually, the coaxing worked and he finally followed through with the original plan. The benefit he thought would be received outweighed his fear. He thought that the gods would be pleased with the sacrifice, so he overcame his weaknesses and proceeded with the plan. Although, his hesitation made it apparent that he lacks the skill necessary to make a righteous, thoughtful decision that exerts compassion or concern towards anyone other than himself.
Gilgamesh swears Enkidu will be his lifelong companion, but as soon as Enkidu begins to die, he abandons him in spirit. He is concerned about himself. After Enkidu’s death, he is faced with the thought of death. He realizes he is mortal, and will soon suffer in death like Enkidu, which shows he is self-centered. A righteous hero is generally focused on helping others, which Gilagmesh does not. Eventually, he sets out on a quest, seeking the answer to mortality.
Gilgamesh must cross a river to obtain instruction on becoming immortal. He approaches Urshanabi, the boatman, with great arrogance and violence and in the process destroys the stones that are somehow critical for the journey to Utnapishtim. When Gilgamesh demands to be taken to Utnapishtim, the ferryman tells him that it is now impossible, since “the stone charms, the [protection… (? ) ] of the boat, without which no one [crosses the waters] of death,” had been destroyed (Tablet X 126).
“He had smashed them [and threw them into] the broad sea, into the channel [he threw them, his own hands], Urshanabi stated, realizing Gilgamesh’s actions were unjust (Tablet X, 128).
The Essay on Gilgamesh And Death
Death is a very large theme in the “The Epic of Gilgamesh.” Being that this epic largely represented the Sumerian and Mesopotamians idea I believe the feeling of Gilgamesh himself on death and it’s aftermath would be very much the same for most of the society in the time that it was written. Gilgamesh was largely afraid of dying and did everything he could to avoid this ...
His actions show extreme ignorance. Why was this an ignorant act? Because Sid uri, the tavern keeper, had told him earlier that these stones belonged to Urshanabi. Gilgamesh was uncaring about the property of others, and when Urshanabi revealed this to him, he sat on the ground resting, obviously contemplating his stupidity. It was realized that “his own hands had foiled him (Tablet X, Line 188).” His ignorance and immaturity gets progressively worse throughout the poem. Utnapishtim told Gilgamesh to prevail against sleep for six days and seven nights if he wished to gain eternal life. Gilgamesh, however, could not stay awake; and slept for seven days, waking up with his ever-present fear of death.
He is not strong enough to endure the task presented. By falling asleep, he shows readers that he is weak. His mortal side is shown. The negligence displayed at the end of the poem when Gilgamesh sets the rejuvenation plant down and the snake eats it, shows his stupidity.
“Gilgamesh saw a pond whose water was cool, He went down into it to bathe in the water. A snake caught the scent of the plant. [Stealthily] it came up and carried the plant away, On its way back it shed its skin. (Tablet XI, 307-310).” Gilgamesh was given the gift of rejuvenation and let it slip out of his fingers.
How did he react to this? “Thereupon Gilgamesh sat down weeping, His tears flowed down his face, He said to Urshanabi the boatman; For whom, Urshanabi, have my hands been toiling? For whom, has my heart’s blood been poured out? For myself I have obtained no benefit, I have done a good deed for a reptile! (Tablet XI, 312).
Gilgamesh treated Utnapishtim’s life saving gift as a mere petty thing. This non-heroic deed was the final chapter in the poem, and would definitely haunt him for the rest of his life. He gave up the chance to rejuvenate his life. The plant should have been highly valued and protected, since it would have delayed the inevitable, but he makes decisions with out thinking about the possible faulty consequences.
His extreme faults lead to his downfall-the realization aging and death is near. Ancient literature gives us a sense of how people used to think. The poem is effective in enlightening readers on the topic of morality-which leads to Gilgamesh’s downfall. “Stories do not need to inform us of anything.
The Essay on What We Can Learn From The Epic Poem Beowulf
Beowulf, one of the longest poems ever written in the English language is a great epic that allows us as readers to learn many different aspects on life. Although we may not all gather the same information from the poem, it is apparent that everyone will at least learn one thing from Beowulf's epic. As the reader reads this poem, he/she may learn anything from how pride and coward ness can lead to ...
They do inform us of things. From The Epic of Gilgamesh, for example, we know something of the people who lived in the land between the Tigris and Euphrates rivers in the second and third millenniums BCE. We know they were ruled by a king named Gilgamesh; we know they believed in many gods; we know they were self-conscious of their own cultivation of the natural world; and we know they were literate. These things we can fix — or establish definitely. But stories also remind us of things we cannot fix — of what it means to be human. They reflect our will to understand what we cannot understand, and reconcile us to mortality (Brown).” Being partially human is the explains many of Gilgamesh’s faults.
Since, he can not reverse his mortal stand point, he eventually has to deal with the inevitable-death. Bibliography. Brown, Arthur A. “Storytelling, the Meaning of Life, and The Epic of Gilgamesh.” . Korte, Paul. “The Epic of Gilgamesh.” 2001.
web >. Foster, Benjamin R. “The Epic of Gilgamesh.” W. W. Norton & Company; 1 st Edition. December 2001..
