DateMorality and Heroism in Epic Mythology

DateMorality and Heroism in Epic Mythology
In the modern society, morality is a subjective matter. Individuals from different cultures, status and religion define good and evil very differently. As a result, the term has multiple derivatives that it is more often than not regarded as a private matter. The striking similarity regarding the definition of virtue in prominent literature is interesting. Among the most widely read mythologies in western literature are Odyssey, Gilgamesh, and Antigone. Throughout these classic texts, morality is uniformly a universal good, it is a necessary characteristic of leadership, and ultimately, it originates from a realm beyond the human.
In popular mythology, morality is a universal good. This means that it benefits everyone, but at the same time, it implies that everyone has a matching definition of the concept. Odyssey, the most common of the three classics can be considered the most successful leader of the three. Since the beginning, he serves the people diligently, and therefore everyone loves him. It is evident that the Greek and the Mesopotamian communities exalt different qualities in a leader. While the Greek associate leadership with intellectual prowess, the Mesopotamian society emphasizes physical strength and beauty. However, even if Gilgamesh is respected and attributed leadership because of his might, his forceful actions are regarded as immoral. Gilgamesh carries out heinous atrocities against his subjects. He rapes the wives and daughters of his warriors.

(“Epic Of Gilgamesh”) As a result, the entire community pleads with the gods to convert him or rescue them from him. Despite the deferring accounts of attributes that equip one to lead the people, both communities agree on the nature of treatment towards others that may be regarded as moral. Part of this morality is the ability to sacrifice oneself for the entire community. The larger part of Odyssey’s time is spent on a journey to the Troy where he intends to secure the freedom of the people. To achieve this, he has to leave a very young son and wife. (“HOMER, ODYSSEY BOOK 9 – Theoi Classical Texts Library”) When he comes back, once again he has to undergo patient suffering in the tests that his wife chooses for her prospective husband. Indeed, the same eventuality awaits Gilgamesh. After his conversion, he also settles down to dedicate his strength to the defense of the people. (“Epic Of Gilgamesh”)
This kind of morality originates from the gods. Both Odysseus and Gilgamesh are endowed with supernatural powers. They are therefore above humans and can perform such tasks as fighting with the Gods. Antigone perfectly demonstrates this point. Functionally, there is nothing wrong with Creon’s declaration that denies Polyneices burial in his homeland. The written law of Thebes is clear that acts of treason will attract such a penalty. Since Polyneices has fought against his people, it is thus right that he could not be buried there. Even Ismene refuses to accompany Antigone to bury her brother saying she will not go against the laws written for the public. However, eventually, Sophocles agrees with Antigone who maintains that it is the will of the gods that Polyneices be buried. As a result, Teiresias prophesies that the gods will no longer hear or answer the supplications from Thebes and Creon will suffer the consequence of his actions. (Sophocles, 40) He loses his wife and son. This is seen as a triumph for Antigone and the idea that the laws of the gods are superior to those that are laid down by man. The supplication of the people of Mesopotamia has a large impact on the eventual conversion of Gilgamesh. Gilgamesh is himself considered two-thirds divine. His final conversion, even though it is accompanied by the acceptance that he must die can be seen as an eventual triumph of the god-like nature.( “Epic Of Gilgamesh”)The gods, therefore, had a significant role to play in traditional mythology. There was no way for an individual to triumph against their will. Some gods such as the sea god try to impede Odysseys path. Other gods appear and help him to win this war. (“HOMER, ODYSSEY BOOK 9 – Theoi Classical Texts Library”)
Ultimately, this morality is paramount for any individual who wishes to be a leader. Odysseus and Gilgamesh possess traits are differentiate them the other people immediately. This does not in any way transition the hero automatically to coherent leadership. When Odyssey comes home and finds the complex cases that the wife advances in the search for a king, he could have announced his presence immediately. (“HOMER, ODYSSEY BOOK 9 – Theoi Classical Texts Library”) In fact, it should appear as unjust that he has to undergo the same test like the others. This is reminiscent of the eastern literature epic Ramayana. Although the kingdom was his and he could have easily overthrown the brothers, Ramayan has to go through a very long journey to prove his loyalty to the people. At some point, he subjects his wife Sita to a grave trial to prove her fidelity to him. (Roy Choudhury and Vālmīki 432) The importance of possessing these universal moral standards for a leader is more prominent in the case of Gilgamesh. When he is still a villain, nobody accepts him as the leader of the people apart from his accomplice Enkidu. It takes him a complete revolution to become acceptable to the gods and the society.
In the essay ‘Creating a Myth,’ Linda Seger demonstrates our inherent need for mythology. According to Seger, human beings naturally desire to see something good that is expressed by another person. This is because deep down these heroes represent what we want to become. (Seger 334) Even when not explicitly admitted, it, therefore, seems that human beings must find meaning in something that corresponds to them while still being greater than them. This explains the insistence on gods in Greek mythology as well as any other epic through our history. Real goodness is marked by the willingness to acknowledge something good about another person and the attempt to protect this good. Anyone who seeks the meaning of life within himself is therefore bound to a disheartening failure. In Greek mythology, this is best presented in the character of The Narcissus. In the attempt to affirm his beauty, the narcissus is aggrieved to death by the realization that he cannot hug himself. (The Story Of Narcissus 1) This is akin to Gilgamesh who leaves his homeland with the intention of gaining self-immortality. Fortunately, unlike the narcissus, Gilgamesh can discover the true way in time and convert.
The proposal made by all these epic mythologies in world literature presents an important theme that can be useful to the modern society. Even though the question of providence from a deity may be controversial, it is undeniable that even today, the desires that are true to man remain the same. In his most sincere nature, the human being desires knowledge, love, truth and justice. This can be used a premise on which ultimate human coexistence can be established

Work Cites
“Epic Of Gilgamesh”. Ancienttexts.org. N.p., 2016. Web. 22 Oct. 2016.
“HOMER, ODYSSEY BOOK 9 – Theoi Classical Texts Library”. Theoi.com. N.p., 2016. Web. 22 Oct. 2016.
Roy Choudhury, Bani and Vālmīki. The Story Of Ramayan. New Delhi: Hemkunt Press, 1970. Print.
Seger, Linda. “Creating A Myth”. Reading Pop Culture. Jeff Ousborne. 1st ed. Boston: St. Martin, 2013. 334-336. Print.
Sophocles, and Hugh Lloyd-Jones. Antigone. Cambridge, Mass.: Harvard U, 1994. Print.
The Story Of Narcissus. 1st ed. England: JUNIOR EDUCATION TOPICS, 2005. Print.