Book Review: Concept of Morality & Mortality from the Tales of Odyssey and Gilgamesh

The Odyssey as we probably are aware it today was composed down in about 700 BC and The Epic of Gilgamesh was created at some point around 3000 BC. Today, individuals look to medicinal science and marvel if or when immortality will be accomplished. A hundred years prior to that, finding Fountain of Youth was the major quest for people. Prior to that, individuals looked to enchantment or stipends of eternal life from the gods. It’s astounding how a few parts of being human don’t change.

The story of Gilgamesh and his journey dates back to 3000 BC. It is a saga that started in the Mesopotamian range. It has made due to the present as stone tablets and pieces of stone tablets which are being exhumed from the remains of deserted urban areas in the cutting edge the Middle East. The Odyssey, a Greek story, was created and recorded in around 700 BC, however, the stories it contains are accepted to date from the earliest starting point of the 12th century BC (Gerald K Gresseth, 1975).

Gilgamesh and Odysseus are both men. They are conventional men who have been conceded sure qualities, one has physical quality and one has mental quality. In any case, they encounter hardships and commit errors. They attempt to wind up through life simply like any normal man. The two works of writing, the Classic tales Gilgamesh and the Odyssey, are thought about as articulations of looks for this importance of life through information. The two stories are to some degree mirrors of themselves in this way. Gilgamesh and Odysseus discover their own implications of life through hardships pretty much as any customary man would (Bruce Louden, 2011).

The two works of writing, the Classic tales Gilgamesh and the Odyssey, are thought about as articulations of looks for this importance of life through information. The two stories are to some degree mirrors of themselves in this way. Gilgamesh and Odysseus discover their own implications of life through hardships pretty much as any customary man would (Bruce Louden, 2011).

 

Preceding being composed down, these stories were transmitted from era to era orally by expert minstrels. There is some theory with respect to who formed the variant utilized today, however, initiation is by and largely credited to Homer. Regardless of the huge measure of time that went into the composition of The Epic of Gilgamesh and the Odyssey, the stories offer numerous similitudes, including a basic topic of the mortality of man and dying. In both The Epic of Gilgamesh and the Odyssey, each man realizes that he should, in the end, bite the dust, however, there are escape clauses (Gil Michaux, 2003).

With the help of the gods, life can be expanded. In the event that Odysseus stays with Calypso, he can be immortal as in he lives everlastingly, however in the event that he leaves, he will age once more. This is not genuine immortality. It is an augmentation of life. The gods can’t change the destiny of man. They can simply postpone it. Both stories obviously characterize man’s qualification from the gods, in that men, are mortal while the gods are most certainly not (Robert Fizgerald, 1998).

With the help of the gods, life can be expanded. In the event that Odysseus stays with Calypso, he can be immortal as in he lives everlastingly, however in the event that he leaves, he will age once more. This is not genuine immortality. It is an augmentation of life. The gods can’t change the destiny of man. They can simply postpone it. Both stories obviously characterize man’s qualification from the gods, in that men, are mortal while the gods are most certainly not (Robert Fizgerald, 1998).

In the introduction of the Epic of Gilgamesh, we discover that he is 66% god and 33% man. He is lord of Uruk. He is more than anybody can yearn to be, yet he is still mortal and must experience the passing of a friend or family member and demise himself. This will end up being Gilgamesh’s inquiry of life as we will see. The Odyssey is to some degree diverse in the configuration of occasions, so we don’t know much about Odysseus until some other time in the story.

Be that as it may, because of perusing the Iliad we realize that Odysseus is the ruler of Ithaca and he is a noteworthy part of the Trojan war. In the start of the Odyssey, we do realize that Odysseus has a family which is battling without him. He will come to understand his family implies more to the conservation of his life than anything he could learn in war. So both of our characters are exceptionally fortunate, on account of the gods (Thomas H. Maugh II, 2008).

To overthrow Humbaba, Gilgamesh goes to Cedar forest and take Enkidu with him. Before leaving, Gilgamesh implores Shamash for consent to enter the Cedar Forest, and over the span of clarifying his yearning, he again emphasizes the possibility that man can’t live always and that he needs to set up his name in another way. He needs wonderfulness and he needs to be recalled. He even respects falling in the fight to Humbaba, trusting that having his name connected to an extraordinary fight will guarantee immortality in the recollections of men.

Obviously, Gilgamesh does not wish for death, maybe in light of the fact that that would keep him from finding further greatness, yet in the event that he tastes defeat, at that point he needs amazing a way that will guarantee his name his recollected. The sister story to the Odyssey, the Illiad, says much in regards to discovering wonderfulness and a brilliant demise, yet the Odyssey has no genuine parallel with this subject since it is principally an account of homecoming (Nanno Marinatos, 2001).

The main example in the Odyssey where Odysseus could be said to look for brilliance is amid his experience with the Cyclops, Polyphemus. Due to the way of the Odyssey as a story of homecoming and the tragedies of war, this demonstration of wonderful view that sets up as the main reason for Odysseus’ later problems.

Lowliness, or if nothing else the great sense to make a speedy getaway, would have made them pull off unobtrusively from the place where there is the Cyclops, yet rather he insults him, gives his name away, and subsequently uncovers himself to Poseidon. Poseidon, chafed at Odysseus, takes activities that keep him from achieving home, dragging out his arrival to Ithaka into a 10-year long difficulty that he scarcely endures (Amy Goodwin, 2008).

The Epic of Gilgamesh places a great deal of accentuation on the need of looking for radiance for one’s name. The Odyssey takes the inverse methodology. In the Odyssey, Odysseus’ demonstration of greatness looking for is the reason for the passings of his entire team and it is the thing that keeps him from going home to his significant other and child straightforwardly after the war.

The suitors in his home, the misery and mental anguish of his better half and child, his own particular enduring, all are a consequence of looking for eminence (Bruce Louden, 2011). Thus, the Odyssey leaves the readers with the feeling that eminence alone isn’t sufficient, which is a subject that The Epic of Gilgamesh moves to in the later stories.

 

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