Two-thirds god, One-third human

Ronak Patel

Near Eastern Studies R1B

Response Paper; Epic of Gilgamesh (Tablets IX, X, XI)

This week’s reading begins with Gilgamesh’s search for eternal life and ends with him being denied what he wants. Throughout the novel Gilgamesh is depicted as “two-thirds of [him is] god, and one third human” (George, 71). The novel progresses in a manner where Gilgamesh’s godly side is displayed for about the first part of the novel (about two-thirds), and his humanly side emerges in the second part of the novel (about one-third). The different fractions may be a coincidence, but that is not of importance. What matters is the idea. I am distinguishing between godly side and humanly side by the sequence of events that occurred. Gilgamesh is godly when he did whatever he wanted to his people, in the way he befriended Enkidu, in the way he defeated Humbuba, and in the way he destroyed the Bull of Heaven. He is humanly when he is left helpless watching Enkidu die and when he fails in his quest to gain eternal life. Therefore, I argue that the culmination of all these events creates an image of Gilgamesh as being greater than all humans, yet ironically at the same time being as limited as all other humans, in essence elevating and defying his kingly stature at the same time. Since we have already covered the first 8 tablets of the epic, I will focus on the last three tablets, justifying the humanly side of Gilgamesh while assuming that the godly side holds true from previous class discussions and analysis.

Gilgamesh’s limited abilities is evident when Uta-napishti says, “See the fellow who so desired life! Sleep like a fog already breathes over him.” (George, 96). This is referring the Gilgamesh’s inability to conquer sleep after his long journey through the Waters of Death. The significance is that if Gilgamesh cannot even conquer sleep, there is no way he is worthy and/or able of conquering death. This justifies his humanly side because a godly figure would easily be able to confront temporary sleep since a god is able to conquer permanent sleep. Another key moment to justify Gilgamesh’s human side is when he says, “Not for myself did I find a bounty, [for] the “Lion of the Earth” I have done a favour!” (George, 99). At this point Gilgamesh has given up, and is wishing that he never took the journey to Uta-napishti. Someone worthy of eternal life probably would not give up so hastily and feel this defeated. These two scenarios contrast with everything that happened previously in the novel, with the exception of Enkidu’s death, where Gilgamesh succeeds and never shows signs of giving up.

The resounding message from this argument is that a king may be the closest mortal to a god, but even he cannot truly ever become a god because humanly traits and weaknesses are a detriment to achieve complete godly stature.