Abstract Discussion of the topic of honor and trust found in stories in "Gilgamesh" and "Genesis" 1-3 and 6-9. The stories are compared to a contract whether verbally or written. In the story of "The Flood" in Gilgamesh and in Genesis, God or the Higher Power is asking Utnapishtim and Noel to put their trust in Him and believe what he directs them to do in building a ship. In any contract, whether verbal or written, the parties must honor and trust the other parties involved. In the two stories both men are asked to trust and honor the higher power or they will die along with wicked mankind. Both men willingly listen and follow the specific directions given to them. Whether it is the story of Gilgamesh or Noah, both men put their trust and honor in their Gods and obey the instructions given to both.
Abstract The Story of Gilgamesh, Job, and the Israelites have many similarities when compared; yet they are completely different in many ways. Gods were an important part of the story of Gilgamesh as God plays a major role in the lives of Job and the Israelites. This paper will compare the journeys of Gilgamesh, Job, and the Israelites with each goals, purposes, limitations of the characters and the final results of the journeys.
Abstract This paper asks the questions 'what do the characters of Odysseus, Joseph, and Gilgamesh have in common? How do their adventures compare with one another?' While Joseph is a Bible character, Odysseus was the king of Ithaca, and Gilgamesh built the city of Uruk. This paper then compares the stories of Odysseus, Joseph, and Gilgamesh, pointing out many similarities in their adventures, trials, and victories.
From the Paper "Joseph is a Bible character, Odysseus was the king of Ithaca, and Gilgamesh built the city of Uruk. Odysseus is remembered for building the wooden horse that made it possible to take Troy. Joseph is remembered for the coat of many colors. Gilgamesh was two-thirds god and only one-third human (Hooker). Comparing the stories of Odysseus, Joseph, and Gilgamesh show many similarities in their adventures, trials, and victories."
Abstract The review explores the work of Seamus Heaney (1999) in translating the epic Anglo-Saxon document, "Beowulf." This translation is compared to the digital restoration work being done with the original documents found in the British Library. Both Heaney and the Beowulf restoration group (at the University of Kentucky) are working with identical documents; however, Heamus has translated the text into a more accessible story, and restoration experts such as Keirnan (1984) have worked to preserve the original document for study. This paper evaluates whether Beowulf is a "story" or an artifact of Anglo-Saxon history, and the significance of the difference between translation and restoration.
Abstract This paper briefly discusses the inter-twined relationship of the protagonist, Gilgamesh and Enkidu in this epic poem. It discusses how, despite their totally opposite backgrounds, two immensely different people are able to grow such a strong and influential friendship for one another.
From the Paper "The poem begins by exploring life in the city of Uruk. The people are dealt with unjustly by King Gilgamesh. The people of Uruk complain to the gods about King Gilgamesh's harsh ruling towards them. The gods then summon Aruru (mother goddess), to use her strength and form Gilgamesh's equal. His equal will be mightier in strength and will compete with him over superiority."
Abstract This paper identifies the heroic and elegiac elements in "Beowulf," and compares the two. The author gives many examples of the poem referring to "Beowulf" as a hero, and then shows several examples of the sad, elegiac mood of the story of "Beowulf."
From the Paper "With detailed celebrations of weaponry, the praising of heroism and prowess in battle, eloquent speech, and an emphasis on vengeance, "Beowulf" is an epic poem of clear heroic capacity. Considered the first post-classical English epic, "Beowulf" also has many elegiac elements, including imagery of suffering and a sense of sorrow for the passing of worldly things. These elements are developed in the characters' longing for a better past, the value ascribed to treasure, and the importance of fame as the only lasting thing in a decaying world."
Abstract This paper examines the text of Tablet XI, "The Epic of Gilgamesh". The author compares the elements of the story in which Gilgamesh seeks the tree that "prevents decay" with the narrative of the "Garden of Eden" in the Old Testament. The paper relates possible reasons for the similarities and differences in these passages.
From the Paper ""The Epic of Gilgamesh" is a tale of a failed quest for immortality. Though his quest involves a number of killings, no death affects him as greatly as that of Enkidu. He is struck with fear that, like Enkidu, he will "lie down never to get up again" (Gilgamesh). Despite Siduri's warning to enjoy the remainder of his mortal life instead of hastening its end, Gilgamesh insists that the ferryman, Urshanabi, take him to Utnapishtim. This last attempt to find immortality fails, with Gilgamesh unable to even regain his youth. Gilgamesh fails first, because he slept instead of being vigilant. Utnapishtim refuses him immortality because Gilgamesh is unable to remain awake for the time that he is bidden, but allows him the use of a plant that will return his youth to him."
Abstract This paper explains that "Beowul" tells, amongst other things, the story of three monsters and their battles. Grendel, Grendel's Mother, and the Dragon are the monsters who give Beowulf the opportunity to become the legendary hero he is, and they also came at important socio-political times. The paper tells us the monsters of "Beowulf" can, and should, be read as metaphors for greater meaning, not simply static characters who serve as punching bags for the hero. In addition, the authors of "Beowulf" constructed its monsters in such a way that the text could be used as a teaching tool, a piece of Anglo-Saxon propaganda to teach morals and explain defeat.
From the Paper "By abstaining from the use of conventional weaponry in his battle with Grendel, and only using a magical sword in his fight with Grendel's mother, Beowulf symbolically rejects the domestication of civilization that Hrothgar proffers and revels in his violent heritage. The intimate struggle with Grendel in Heorot where "hand met claw" exemplifies the meeting of two forms of violence: the repressed, tabooed and latent violence of Grendel, and the open, healthy and manifest violence of Beowulf. Because Grendel is presented as the negative manifestation of violence, Beowulf wins the fight and shows the reader how the respectful application of violence is always the strongest. This idea is presented in the gristly image of Beowulf holding "Grendel's claw" "from hand to shoulder" as his war souvenir, the prize of his battle and the death of his enemy (836, 835). That Grendel's arm is Beowulf's souvenir reminds the reader of Grendel's primitive, yet terrible, weapon."
Abstract The general idea of the paper is to compare Beowulf to Jesus. A fairly difficult topic, this paper does an excellent job at pointing out how Jesus and Beowulf have many parallels, evident because the narrator telling the story had recently converted from paganism to Christianity. Grendel, his mother, and other characters help form the body of this paper.
From the Paper "Existing as the oldest example of English literature in the form of an epic poem, Beowulf is an ancient pagan story involving two Scandinavian tribes, the Danes and the Geats. As the two tribes converted to Christianity, what was once an old pagan tale came to be greatly influenced by Christian morals, ideals, and traits. Since the Christian scop, or narrator of the story, tries to superimpose Christian beliefs onto a pagan story and as a result, the hero of Beowulf can be compared to Jesus Christ in a number of ways."
Abstract This essay analyzes many of the biblical references made in the epic poem of "Beowulf". These biblical references are then compared to the context of the Old Testament. The paper seeks to determine whether or not "Beowulf" was originally told with Christian tone or if Christian elements were added during the influential time period that the Danes were going through at the time it was written down.
From the Paper The latest version of Beowulf was translated from Old English and written by Seamus Heaney. It is the oldest known epic poem and takes place around 500CE in Denmark and Geatland, which is now southern Sweden. Beowulf is believed to have been first composed orally around 700CE and then written around 1000CE by monks of Anglo-Saxon decent. The British Isles were in rough shape after the conquests of the Romans, Germanic tribes, and the Vikings. The Anglo-Saxon's needed a heroic man of faith that represented strength, decency, and bravery and could also protect the Danes from evil. This man was known as Beowulf. Beowulf seemed to be the good, called upon by god to protect the Danes. There were frequent biblical references made throughout the context of Beowulf. Did these biblical references prove that the Anglo-Saxon's believed in a monotheistic god and had faith in Christianity or were these religious aspects added later in time?
Abstract This paper discusses Beowulf and Grendel. The paper notes the similarities between Beowulf and Grendel and explains that the main one was that they were both last of their line. The paper adds that they had interesting lineages and they were both champions for their people with similar fates.
From the Paper "Beowulf is the classic Scandinavian epic of the mighty Beowulf. Beowulf fights many monsters over his life-time but probably his most famous battle involves an anthropomorphic monster named Grendel. In many ways the characters of Beowulf and Grendel are complete opposites. Beowulf is the powerful, noble and charismatic warrior and Grendel is the ultimate predator seeming to lack even the most rudimentary social skills, courage or even a shred of human decency. Although these characters are extremely different they do share a number of similarities."
Abstract Compares the Mesopotamian flood stories of Gilgamesh and Atrahasis to the Biblical account of the flood found in Genesis. By comparing these three texts, the paper demonstrates that although they share similar events, the Biblical account establishes an entirely different rationale for the occurrence of the flood, and uses the story to define characteristics of the Israelite God that are not present in the earlier Mesopotamian texts.
From the Paper "The Biblical flood story contained in Genesis and the Mesopotamian flood stories of Gilgamesh and Atrahasis contain similar themes, language, events, and details that would lead one to believe that the text produced later chronologically, the Biblical account, draws on the earlier Mesopotamian accounts, or the Biblical narrative and the Mesopotamian stories both draw on a document produced at an even earlier date. The differences in the details of these stories, however, make the interpretation of them significantly different for the societies from which they are drawn."
Abstract The following paper examines the heroic ideals embodied by the Sumerian hero Gilgamesh and the Greek hero Odysseus. The paper argues that the former is noteworthy for his bristling physicality, the latter for his resourcefulness and cunning. Thus, it may be posited that one embodies early, "primitive" man and the other a more restrained, thoughtful and (arguably) more advanced male archetype.
From the Paper "Gilgamesh is a very conventional sort of hero. He is extraordinarily powerful - in contrast to Odysseus who must rely upon his cunning to survive - and he is extraordinarily beautiful. He is also, it must be said, given over to intemperance and to bullying (Epic trans. Kovacs xix). While Odysseus's pursuits are ultimately sanguinary, it may be said that Gilgamesh requires no prompting to forcibly impress himself upon others and his martial skills are conspicuously praised in the tabular artifacts that have survived to the present day (Epic of Gilgamesh Ancient Texts tablet I.32-35). In this regard, it is hardly inaccurate to suggest that Gilgamesh is heroic precisely because of his might whereas Odysseus is valued for other qualities that have little if anything to do with physical prowess."
Abstract This paper looks at the stories of "Beowulf" as a parallel to the values and attitudes within Medieval society, namely, the penultimate values of martial prowess, heroic action, courage, material goods, religious devotion, and most of all, loyalty.
From the Paper "Medieval society was a violent one, necessitated by the constant warring between kingdoms. The nobility, created originally to defend those unable to defend themselves from the raiding tribes following the downfall of the Roman empire, prided themselves on their combat prowess and valued this above all else. We can find a parallel to the attitudes of Beowulf in the heroic age of Greece and the Homeric epics of the Iliad and the Odyssey in their emphasis on combat as proof of a man's worth and the preoccupation with violence in violent times. The Medieval period is one such era, characterized by the warfare and the heroes of the era, such as Beowulf. Beowulf would be the archetype, ideal warrior, especially in the exceptionally warlike Danish regions. These heroic tales give us a great deal of insight into the aspirations and ideas of those nobles and warriors, who would be the most likely readers of such tales."
