Joshua J. Mark
published on 13 October 2010
Gilgamesh is the semi-mythic King of Uruk best known from The Epic of Gilgamesh (written c. 2150-1400 BCE) the great Sumerian/Babylonian poetic work which pre-dates Homer’s writing by 1500 years and, therefore, stands as the oldest piece of epic western literature. Gilgamesh’s father was the Priest-King Lugalbanda (who is featured in two poems concerning his magical abilities which pre-date Gilgamesh) and his mother the goddess Ninsun (the Holy Mother and Great Queen) and, accordingly, Gilgamesh was a demi-god who was said to have lived an exceptionally long life (The Sumerian King List records his reign as 126 years) and to be possessed of super-human strength.
Known as 'Bilgames’ in the Sumerian, 'Gilgamos’ in Greek, and associated closely with the figure of Dumuzi from the Sumerian poem The Descent of Inanna, Gilgamesh is widely accepted as the historical 5th king of Uruk whose influence was so profound that myths of his divine status grew up around his deeds and finally culminated in the tales found in The Epic of Gilgamesh. In the Sumerian tale of Inanna and the Huluppu Tree, in which the goddess Inanna plants a troublesome tree in her garden and appeals to her family for help with it, Gilgamesh appears as her loyal brother who comes to her aid. In this story, Inanna (the goddess of love and war and one of the most powerful and popular of Mesopotamian deities) plants a tree in her garden with the hope of one day making a chair and bed from it. The tree becomes infested, however, by a snake at its roots, a female demon (lilitu) in its center, and an Anzu bird in its branches. No matter what, Inanna cannot rid herself of the pests and so appeals to her brother, Utu, god of the sun, for help. Utu refuses but her plea is heard by Gilgamesh who comes, heavily armed, and kills the snake. The demon and Anzu bird then flee and Gilgamesh, after taking the branches for himself, presents the trunk to Inanna to build her bed and chair from. This is thought to be the first appearance of Gilgamesh in heroic poetry and the fact that he rescues a powerful and potent goddess from a difficult situation shows the high regard in which he was held even early on.The historical king was eventually accorded completely divine status as a god. He was seen as the brother of Inanna, one of the most popular goddesses, if not the most popular, in all of Mesopotamia. Prayers found inscribed on clay tablets address Gilgamesh in the afterlife as a judge in the Underworld comparable in wisdom to the famous Greek judges of the Underworld, Rhadamanthus, Minos, and Aeacus.
In The Epic of Gilgamesh, the great king is thought to be too proud and arrogant by the gods and so they decide to teach him a lesson by sending the wild man, Enkidu, to humble him. Enkidu and Gilgamesh, after a fierce battle in which neither are bested, become friends and embark on adventures together. When Enkidu is struck with death, Gilgamesh falls into a deep grief and, recognizing his own mortality through the death of his friend, questions the meaning of life and the value of human accomplishment in the face of ultimate extinction. Casting away all of his old vanity and pride, Gilgamesh sets out on a quest to find the meaning of life and, finally, some way of defeating death. In doing so, he becomes the first epic hero in world literature. The grief of Gilgamesh, and the questions his friend's death evoke, resonate with every human being who has wrestled with the meaning of life in the face of death. Although Gilgamesh ultimately fails to win immortality in the story, his deeds live on through the written word and, so, does he.
Since The Epic of Gilgamesh existed in oral form long before it was written down, there has been much debate over whether the extant tale is more early Sumerian or later Babylonian in cultural influence. The best preserved version of the story comes from the Babylonian writer Shin-Leqi-Unninni (wrote 1300-1000 BCE) who translated, edited, and may have embellised upon, the original story. Regarding this, the Sumerian scholar Samuel Noah Kramer writes:
Of the various episodes comprising The Epic of Gilgamesh, several go back to Sumerian prototypes actually involving the hero Gilgamesh. Even in those episodes which lack Sumerian counterparts, most of the individual motifs reflect Sumerian mythic and epic sources. In no case, however, did the Babylonian poets slavishly copy the Sumerian material. They so modified its content and molded its form, in accordance with their own temper and heritage, that only the bare nucleus of the Sumerian original remains recognizable. As for the plot structure of the epic as a whole - the forceful and fateful episodic drama of the restless, adventurous hero and his inevitable disillusionment - it is definitely a Babylonian, rather than a Sumerian, development and achievement. (History Begins at Sumer, 270).
Historical evidence for Gilgamesh’s existence is found in inscriptions crediting him with the building of the great walls of Uruk (modern day Warka, Iraq) which, in the story, are the tablets upon which he first records his great deeds and his quest for the meaning of life. There are other references to him by known historical figures of his time (26th century BCE) such as King Enmebaragesi of Kish and, of course, the Sumerian King List and the legends which grew up around his reign. In the present day, Gilgamesh is still spoken of and written about. A German team of Archaeologists claim to have discovered the Tomb of Gilgamesh in April of 2003 CE. Archaeological excavations, conducted through modern technology involving magnetization in and around the old riverbed of the Euphrates, have revealed garden enclosures, specific bulidings, and structures described in The Epic of Gilgamesh including the great king’s tomb. According to legend, Gilgmesh was buried at the bottom of the Euphrates when the waters parted upon his death.
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