Reflection of Values and Attitudes Prevalent in the Society

Many of the elements in this epos can be found in other epics, from the journeying as a quest for some advantage to the executing of a creature sent to do destruction. The epic as salutary as echoes certain social values in its celebration of the hero, its dread for the gods, and its belief in the ruler-hero as a god himself. The mint of this time also believe in fate and surface their fate in the hands of the gods. Gilgamesh lives in a authority that is ordained by the gods:

The destiny was fulfilled which the father of the gods, Enlil of the mountain, had decree for Gilgamesh (The Epic of Gilgamesh 118).

The leader is not grand and is seen as embodying the fate, security, and stability of the people and their kingdom. When Gilgamesh dies, the people lament. Every aspect of life is ascribed to a god or gods--the death of Gilgamesh is attributed to Ereshkigal, the Queen of Death, and "to all the gods of the idle" (Gilgamesh 119). The people see the world as a dumbfound of dangers, ruled by different gods who behave as rulers of their token kingdom. Humbaba is such a ruler, and his domain is the forest known as "the Country of the Living," "lying somewhere on the outer leap of earth and reality" (Gilgamesh 33). The people value the warlike qualification of Gilgamesh because he can protect them from these other gods, as easily as from other rules who might attack them. At the selfsame(prenominal) time, as is shown in the creation of Enkidu, Gilgamesh himself is ruled by the gods and subjec

The bounty acquired by the warrior is spread to others so that they will follow him, for this is a society that prizes significant things and where material things buy intangibles such as loyalty:

Yes, we have comprehend of the glory of the Spear-Danes' kings in the old days--how the princes of that people did brave deeds. . . through deeds that bring praise, a man shall prosper in every country (Beowulf 1).

Sandars, N.K. (ed.). The Epic of Gilgamesh. New York: Penguin, 1972.

Antigone's wisdom contrasts with the possession of Creon and the cowardice of Ismene, but Antigone will be destroyed tied(p) though what she is doing is the right thing according to the gods.

She is also needed to live up to the laws of society, and yet tough the two conflict, the single(a) is expected to live up to both. Death requires acknowledgment, and this is why Antigone insists on burying her brother, from respect. This is a tradition seen in the earlier full treatment as well--Gilgamesh is given a massive funeral with much religious rite and tradition, and the ruler in the Germanic period is honored for his accomplishments in life and for the glory he leaves behind. Creon suffers for his sin as well by the death of his son. In the Greek view, there is incessantly divine retribution for sin.

Then it's a crime that divinity fudge commands (Sophocles 4).

It is the strongest men who take control.

t to their strictures, though his strength and situation are such that he be poses a god himself in the end. The gods speak to individuals through their dreams, and dreams foretell the future and provide lessons which come directly from the gods.

Sophocles. Antigone. New York: Harper & Row, 1962.

The hero is also revered in the society of Beowulf, a poem which includes both the non-Jew religion of early Britain and the Christian religion which supplanted it. Beowulf takes place in the Germanic world of the eighth century or even before, a period about which we know little. It has been called the
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