The Flood Writings - Essay Example

Textual Criticism Paper: the Flood Writings. Scholars of ancient literature have long been aware that there are many examples of a legend that tells of a great flood. Some of the names, places and practical details may differ here and there, but nonetheless there is clearly some connection between these stories that tell of a terrifying disaster that befell mankind. This paper examines four of these famous flood writings: the Sumerian Flood Story, Atra-hasis and the flood, Tablet 11 of the Epic of Gilgamesh, and chapters 6-9 of the Old Testament book of Genesis and draws out their similarities and differences. One feature that is common to all four narratives is that some disharmony has arisen between people on earth and their divinities in heaven. Most early civilizations appear to have been polytheistic, which means that they worshipped many gods and often turned to one or other of these deities for particular purposes. These divinities were perceived to be more powerful than human beings, but they were also quarrelsome and occasionally spiteful or impatient. There is even a suggestion throughout the epic of Gilgamesh that men can have some divinity in their nature, through intermarriage with gods, and the bearing of children who share divine and human qualities. The earliest myths and legends about the flood all interpret the rising waters as a sign of the wrath of one or other of these gods against human beings. The issue that the flood episode addresses, is that human beings are causing distress or anger to their god or gods because of their faults and sins, either because they are too numerous, too loud, or in other ways bothersome to the gods. The Jewish people were monotheistic, and so their divinity is an all-powerful being, but the same basic situation prevails here also: God is unhappy with human beings. The problem is addressed by means of a very huge flood, which wipes out all but a chosen few. One individual is singled out, as the chosen one through whom the human race can once again find its way back to harmony with heaven. In the Sumerian story it is Ziusudra, who “prostrated himself before Utu”, whereas in the story of Atra-hasis, the chosen one is Atra-hasis, who is helped by the god Enki’s subterfuge. The Gilgamesh tale is a story within a story, and Utnapishtim uses it to warn Gilgamesh of the power of the gods and the necessity of obeying their wishes. Clearly in each case, there is a moral that lies behind the story: human beings must fear and respect their gods. The flood is therefore depicted as a means that the gods use to stamp their authority on the earth and show who has the right to determine what the fate of mankind is going to be. The might of the wind, and the dramatically rising waves, represent a terrifying combined force that crushes mankind and all its pride. The suffering of the people and animals who drown in the waters is seen as a kind of massive sacrifice that restores the balance between earth and heaven, allowing a fresh start with a set of people who are faithful and obedient rather than rowdy and rebellious. By putting the story into this moral framework, the storyteller gives a meaning to human suffering, which otherwise might be unbearable to those who listen to the story and see similar events occurring in their own lives. The basic narrative of the writings consists of the disfavor of the god or gods, a warning being issued about the impending flood, along with an instruction to build a large boat. The Sumerian tale has been imperfectly preserved and so many details are missing, but it starts off in the same way as later versions of the legend. The story of Atra-hasis describes how the gods depend on humans for food, meaning both physical bread to eat, and the sweet nourishment of worship, both of which appear to be needed by the gods. In a way the story explains the relationship between the moral and immortal beings, showing how they each support the other, in an ideal world, and how tragedy ensues when this harmony is broken. These early gods act rashly, and experience a feeling of shame, which suggests that humans can influence their actions by performing sacrifices like the bread mentioned in both the story of Atra-hasis and the epic of Gilgamesh. Looking at this dynamic from a modern perspective we can see that perhaps part of the function of the flood legend is to give meaning to natural disasters, and provide a framework of understanding in which human beings can do something positive to prevent such an event from occurring. All of the narratives except the earliest Sumerian version give quite detailed descriptions of the huge dimensions of the boat, its materials of reeds, straw and slate, and its waterproofing with pitch. This anchors the tale in everyday life, and incidentally also provides evidence of how human beings even some 2000 years ago used natural resources like the oily substance bitumen in their boatbuilding technology. Precise measurements in cubits are given, and the animals and humans who go into the boat are listed. The narrative is therefore deliberately realistic, to drive home how shocking the great storm was for ordinary people going about their daily lives. There is an emphasis on the role of the father of a family, or the employer of the workmen, who protects and saves his own relatives but obediently remains silent towards others outside his immediate family and dependents. As the flood subsides, some birds, including a dove and a raven, are sent out to look for land, until the third one does not come back, signifying that there is land once more available somewhere. Finally the boat comes to rest on a mountain and the chosen man makes an offering of thanks to the god or gods. In the Gilgamesh epic this mountain is called Mount Nishur, while the Biblical text names “the mountains of Ararat” (Genesis 8:4). The destruction of the rest of life on earth is absolute, and so this story becomes a metaphor of the obedience and faith of a single person while all around him are distracted, troublesome and out of touch with the ways of heaven. It is a tragic story of great destruction, but there is a kernel of hope there also, which serves as a moral for later generations, to encourage them to live good lives and be mindful of divine wishes. In the Christian tradition the ark is a metaphor for the Church, which shelters mankind and directs them away from sin and back to God. The Biblical Story of Noah’s ark follows much same pattern as these earlier legends, but in this case the element of punishment is very strong, since men’s wickedness causes God’s heart to be grieved and God is quoted as saying “I am sorry that I made them.” (Genesis 6:5-7). This is different from the earlier legends, where humans and gods appear to be closer in nature to each other. Gods can be frustrated and angry, and they argue among themselves in the older legends, whereas the Biblical narrative shows an altogether sterner and more absolute figure of authority. The many similarities in the four stories outlined above are evidence that they must all be connected to each other, perhaps by a common source that has since been lost. The chart the ways that early civilizations understood relations between the human and the divine, and how they explained and made sense of natural disasters as expressions of a greater moral order. References [all from flood story readers document]. Anonymous. “Sumerian Flood Story” (Ca. 2500 BCE), Available at: http://history-world.org/sumerian_floor_story.htm Anonymous. “Atra-hasis and the Flood”. Retold and Condensed by James W. Bell. Available at: http://www.scribd.com/doc/23617628/Ancient-Sumeria-Atrahasis Anonymous. “Epic of Gilgamesh: Tablet XI”. Available at: http://www.mythome.org/gilgamesh11.html The Holy Bible. Book of Genesis chapters 6-9. (Ca 8th century BCE) Adapted from Richard Elliott Friedman’s The Bible Sources Revealed and the New American Bible Catholic Edition. Read More