The Epic of Gilgamesh and the Hebrew Bible Essay Example

driven by jealousy or outright hatred. In contrast, The Book of Genesis presents a different perspective where the Hebraic God views the flood as a means to improve humanity. Right from the start, God expresses dissatisfaction with "the evil of the human creature" and acknowledges that every plan devised by man's heart is consistently evil. This explicit statement from God explains his rationale for unleashing the flood - to eradicate the sin that he has played a part in creating. Consequently, this account provides a logical justification for the drastic measure of eliminating most of mankind.

Ea is the only reasonable god among the many gods in The Epic of Gilgamesh. Despite being sworn to secrecy like the other gods, Ea chooses to dissent and reveals their catastrophic plans to Utanapishtim. As the leader of the Sumerian gods, Ea may have different ideas regarding the destruction of humanity. However, we are not provided with any reasons for his betrayal of his fellow gods. It is also unclear why Ea must be secretive towards Utanapishtim, as he tells "their plans to the reed fence" instead of directly informing him (Norton 143).

The behavior of Ea towards Utanapishtim symbolizes a stark contrast to the spitefulness exhibited by the other gods. This showcases the enigmatic nature of not only Ea's behavior but also the initial decision to annihilate humanity. The gods depicted in The Epic of Gilgamesh are essentially more powerful versions of the human beings they seek to eradicate. They readily succumb to flattery, evade accountability for their actions, and succumb to their sensual desires. To exemplify, when the gods learn about Utanapishtim's survival, Enlil becomes "filled with fury

at the gods" and vehemently seeks to identify the one who broke their trust (Norton 147).

Targeted as the perpetrator, Ea denies his true involvement by claiming that Utanapishtim had a prophetic dream. This evasive behavior deflects blame from Ea and convinces the gods that Utanapishtim possesses unique human qualities. Consequently, even the gods granting Utanapishtim immortality is based on a falsehood. The Sumerian gods also demonstrate weakness when they succumb to the enticing scent of Utanapishtim’s sacrifice and incense offering. If it weren’t for the aroma of the burning fire, the gods would not have gathered around the sacrifice like flies, but rather would have reveled in their own misfortunes (Norton 147).

The Hebraic God in The Book of Genesis has a different approach compared to Utanapishtim. While Utanapishtim is not approached by the gods on his own terms, the Hebraic God possesses a superior intellect but remains humble. He acknowledges that he is the ultimate creator of evil and takes full responsibility for the faults of his initial creation. Such is his power that he can willingly erase his original creation.

God, rather than solely enjoying his complete power, decides to include Noah in his plans and demonstrates a heartfelt concern for the moral state of humanity. He instructs Noah on how to prepare for the flood, viewing it as an appropriate course of action. Unlike the Sumerian deities who require summoning back to Earth after calamity strikes, God simply "remembered Noah and all the beasts and all the cattle that were with him in the ark" (Norton 164). Ultimately, God utilizes his immense power to halt the flood once its intended goal has been achieved.

After

the end of the flood, God assures Noah that He will not destroy all living things again, as long as the earth exists (Norton 165). God not only saves Noah and his family but also makes a covenant with them, that He will refrain from intervening in such a destructive manner as long as humans continue to lead righteous lives. Furthermore, God advises Noah and his descendants to procreate and populate the earth (Norton 165). God's actions towards Noah are driven by pure love, with the hope that future generations will emulate his goodness. In contrast, the Sumerian gods exhibit no mercy towards humans, displaying no remorse in annihilating humankind. When confronted with the extent of their devastation, they act out of self-preservation rather than compassion for humanity.

According to Norton (146), the humans in the story are depicted as escaping "like dogs" into heaven due to the flood. Only after their escape does Belet-ili, the goddess of birth and creator of humans, express sorrow over the destruction of her creation, comparing them to a vulnerable "school of fish." Furthermore, it is mentioned that not only do they lack morality, but they also lack the ability to halt the flood they themselves caused. They can only sit and weep as they observe the flood for six days and seven nights. Throughout this time, both the deluge and windstorm flatten the land (Norton 146).

The Sumerian gods demonstrate a selfish disregard for the safety of mankind, unlike the Hebraic God who acts as a noble guide. The Sumerian gods act in a manner similar to irrational humans, lacking concern for the well-being of humanity. Their lack of unity

leads to perpetual conflicts among themselves. Their impulsive actions result in facing the consequences of the flood, but their cowardice demonstrates their inability to take responsibility.

The Hebraic God promises not to cause another flood because he believes in the goodness of mankind and has faith in his creation. His intention behind the flood was to benefit humanity, rather than completely destroy it as desired by the Sumerian gods. By trusting Noah and humanity, he expresses hope for the future. In contrast, the Sumerian gods in The Epic of Gilgamesh have no interest in improving humanity's moral values or their own and show no concern for their creation's future.