• The Great Flood: Gilgameš - Livius
  • A comparison of the flood of gilgamesh and genesis

This adjustment in Gilgamesh's behavior shows his modesty and the morality throughout the story.

This is no different in The Epic of Gilgamesh and The Odyssey.

The floods in The Epic of Gilgamesh and Genesis 6-9 are very similar.

The two men are given a task to save humankind from a flood and succeed and are rewarded.
The poem, which is divided into twelve tablets, starts off with Gilgamesh being a vicious tyrant, one who “would leave no son to his father… no girl to her mother”(Gilgamesh 101), and as for newly married couples “was to join with the girl that night”(Gilgamesh 109) transitions to by the end of the story an...

came the wind and flood,the storm flattening the land.

Both Gilgamesh and Enkidu made choices that changed their lives forever.
We see Gilgamesh act in many different ways -- as an overbearing ruler resented by his people, a courageous and strong fighter, a deflated, depressed man, and finally as a man who seems content with what he's accomplished....


The characters of Enkidu and Gilgamesh are strong males.

The roles of women in Gilgamesh are submissive and subtle.
Gilgamesh was a cruel and careless king, who spent his time raping women, exhausting citizens, and conquering foes and foreign lands until he met, fought and was guided by his great friend and soul mate, Enkidu.

The three main points of this paper will be the Creation, Flood and the Hero.
These tax deliveries, like taxesalways, were a source of irritation to the natives, and unskilfuladministration or the propaganda of agents of Urartu from over theborder might on occasions lead the local people either to run away intothe mountains or to engage in active rebellion. But firm directAssyrian administration was not all loss. Taxation was an inevitableevil, and whether the villagers were ruled by people of their own oranother race made little difference in this respect: if anything,Assyrian taxation probably bore less heavily, since the centraladministration kept a firm hand on its provincial officials, who werethereby much less likely to be able to extort sums for their own pocketabove those required by the Government. Moreover the area had muchgreater security under Assyrian rule, as Qurdi-Ashur-lamur would beexpected the central government to take stern measures against anyempts by the inhabitants of one mountain village to raid another. Ifthe harvest failed altogether, as it well might in a mountainous area,Qurdi-Ashur-lamur would call upon the provincial vital for an issue ofthe grain stored there. Probably the villagers to repay the grain withheavy interest when next they had a d harvest, but meanwhile they werenot faced with the sight their children dying from famine, as had beenthe situation in earlier years. Qurdi-Ashur-lamur also attempted tosafeguard the harvests by damming some of the local mountain streamsand introducing a system of irrigation. However, though this now becamepossible as a result of the security given by Assyrian administration,the idea was not new to the. area, and in some of the more settledmountainous areas over the border the Urartian authorities wereundertaking similar measures.

The story depicts the short lived friendship of Gilgamesh and Enkidu.

Gilgamesh walked to the mountains ofMashu, which the Sumerians thought of as forming a ring round theearth, and reached one of the gates at the edge of the world providedfor the rising and setting of the sun. The scorpion-people(51),appointed as guards, recognised him as part divine, and allowedGilgamesh to pass. He travelled on through thick darkness for elevenhours, and then at last the dawn broke. In another two hours he cameinto the full light of day, and found himself in a garden with treesbearing precious stones. Here he met the friendly Sun-god, who warnedhim that his quest would be without avail. But Gilgamesh went on, andpresently came to the lady Siduri, who kept the inn at the edge of theAbyss. She received him kindly, but warned him that no one but theSun-god could ever cross that sea. Nevertheless Uta-napishtim had aferryman, Urshanabi, at present in the woods near by, and by his helpGilgamesh might cross. Gilgamesh met Urshanabi, who instructedGilgamesh what to do. It was necessary to punt across the centre of theAbyss, but the waters there were waters of death, and no drop musttouch Gilgamesh. 'Therefore Gilgamesh was instructed to cut down 120trees and prepare them as punting poles. The two embarked, and whenthey reached the danger area Urshanabi ordered Gilgamesh to punt, usingeach pole once only to avoid contact with the waters of death. When thelast pole had been used the boat reached safe waters, within sight ofUta-napishtim, who looked in amazement at the unexpected stranger. Uponarrival Gilgamesh gave an account of himself and his desire to avoiddeath. Uta-napishtim in reply pointed out the impermanence of all humanlife and institutions, but Gilgamesh pointed out:

Both Gilgamesh and Enkidu benefit from their friendship....

Finally Enkidu died. Gilgameshlamented bitterly over his friend, and performed for him theappropriate last rites. Then there came upon Gilgamesh the realisationthat he too must in the end die like Enkidu. Like every man, when thistruth first came to him he could not accept it, and sought a means bywhich to avoid the human lot. There was a primeval ancestor,Uta-napishtim, who had escaped mortality, and to him Gilgamesh wouldgo, to learn his secret.