The history of humanity knows many examples when cultural and religious features of a definite society were somehow interwoven with people. In this respect, a human being was thought of as a divine creature full of insights and attributes are given from above. On the contrary, ancient literature places the main characters in their relation to gods’ will. Thus, it is seen in the example of at least four outstanding works of ancient times. It touches upon The Epic of Gilgamesh, Genesis, The Illiad, and Nicomachean Ethics. On the example of these works, one can state the idea of the dependency of the main heroes’ destinies in accordance with their arrangement scheduled in heaven.
First of all, it is significant to start with The Epic of Gilgamesh. In this, probably, the most ancient work of literature in the world one can have lots of evidence where gods are trying to direct the main hero, Gilgamesh, in his journey with Enkidu after having been exiled from the ancient city of Uruk. Both became friends and showed brevity while opposing to gods’ admonitions. It is seen when they defeated Humbaba and killed the Bull of Heaven. In this respect, the epic highlights a peculiar place, Cedar Mountain. Thereupon, the Epic of Gilgamesh reads: “Then they saw the Cedar Mountain, the Dwelling of the Gods, the throne dais of Imini” (Gilgamesh Tablet V). The journey of Gilgamesh and Enkidu shows the fate of a man who is designed for fulfilling a definite destination prescribed by gods. In other words, it is applicable that the ancient Sumerian society was highly devoted to different gods.
Gilgamesh was considered to be half a man and half a god. One of the tablets describes Gilgamesh as “having the flesh of the gods in his body” (Gilgamesh Tablet X). Moreover, Gilgamesh should go through the ordeals of gods to make people living in the city of Uruk more enlightened. This idea is more emphasized since Gilgamesh meets a flood hero, Utanapishtim sent to him (as well as Enkidu) by gods. It resulted in Uruk’s turning out to be Uruk-Haven (Gilgamesh Tablet XI).
Genesis goes closer to Gilgamesh. In fact, some facts concerning the Great Flood and the use of the sacred number of “seven” are common between the two. It is no surprise, for both works were created approximately in the same part of the world (Palestine and Arabia). Genesis is addressed to humanity starting with the divine creation of the world and finishing with the settlement of Israeli people in Egypt. The narrative in the book of Genesis is constructed to depict that God created the society of people. Hence, God controls peoples’ lives. Starting with the Eden and up to the lineage of Abraham, Isaac, and Jacob, the book catches the eye on how God’s word works over people who obey or disobey Him. The tandem of a man with God is felt in Sarah’s pregnancy, in Abraham’s prosperity, and in Joseph’s humility before God that resulted in his wisdom and success in Egyptian society (Genesis Chapter 50).
The Illiad is the eminent work of Ancient Greece by Homer. The legend is also designed to depict the rites and beliefs of Greek society. Moreover, gods’ participation in peoples’ destinies is felt when they (gods) provide or eliminate obstacles for the main heroes. It is the gods who provoked the Trojan War. However, Homer depicts generally how people should follow the inscriptions by gods. It is seen in multiple appeals of the characters in the legend to gods. The ancient society of Greece, thus, was fully involved in interpreting good things and events with gods’ pleasure about Greeks. On the other hand, all negative outcomes were definitely related to the rage of Zeus, Hera, and other gods. Homer comments on it by words of Achilles: “…for the gods ever hear the prayers of him who has obeyed them” (Homer Book I).
At last, Nicomachean Ethics by Aristotle is the demonstration of more philosophical than mythological implications on the significance of ethically positive attitudes to gods for the stability of society. Hence, Aristotle admits: “…though it is worth, while to attain the end merely for one man, it is finer and more godlike to attain it for a nation or for city-states” (Aristotle Book I:2). This idea is far-reaching, for Aristotle knew that the stability of the society is grounds on a specific pivot, i.e. ideology. Such ideology is inscribed in strong beliefs of people in that they are constantly controlled by gods on Olympus. Otherwise, Aristotle strictly outlines that it is people who are obliged to be thankful to gods, “for it seems absurd that the gods should be referred to our standard” (Aristotle Book I:12).
Thus, illustrations of people and events described in the four aforementioned ancient works tend to point out the significance of gods’ will over peoples’ lives. The dependency of the main heroes’ destinies in accordance with their arrangement scheduled in heaven is apparent. However, it was common for ancient people who had less progress of mind implied in scientific inventions and technological breakthroughs. Nevertheless, examples of the examined works put a reader into the picture about morality in relation to living in society.
Works cited
Aristotle. Nicomachean Ethics (350 B.C.E). Translated by Ross, William D., 1994. Web.
Genesis. The holy Bible, King James. North Charlottesville: University of Virginia. Web.
Homer. The Illiad (800 B.C.E.). Translated by Butler Samuel, 1994. Web.
The Epic of Gilgamesh. Web.