Religion In The Epic Of Gilgamesh

Literature has broadened mankind’s understanding of the characteristic features the numerous human civilizations that have risen throughout history presented. Learning about the values and motifs of these groups of people that inhabited different geographical regions at distinct points in time has become gradually less daunting, partly thanks to the discovery, and subsequent meticulous examination of ancient texts. An interesting example of the contribution of literature to the overall comprehension of history would be Ancient Mesopotamia, often considered as the cradle of civilization and writing. From this civilization a particular text stands out: The Epic of Gilgamesh, which narrates the story of King Gilgamesh, a demigod and founder of the city of Uruk located in present-day Iraq. King Gilgamesh starts as a reckless ruler who has caused great distress to his citizens; however, he undergoes a

Aeneas was ordered by the gods to sail to Italy and found a city, and he shows his fides, or reliability, by obeying the divine command. Contrarily, Gilgamesh is left heart-broken by his brother Enkidu’s death and sets himself on a journey to achieve immortality and share the place of the gods. Therefore, one can draw the conclusion that both the Mesopotamian and Roman civilizations held religion in a privileged position. On this matter, Catholic theologian Francis A. Sullivan states that “the character of Aeneas is pivoted on religion; religion is the one sanction of his conduct. There is no appeal in the Aeneid to knowledge or reason or pleasure-always to the will of God” (150), which is applicable to Gilgamesh as well. There, the character Siduri replies to Gilgamesh’s lamentations about Enkidu’s death that “Who is the mortal who can live forever? / The life of man is short. / Only the gods / Can live forever” (57), expressing the religious belief Mesopotamians had regarding