The Louvre Museum is without doubt one of the most famous and largest museums in the world. Its Department of Near Eastern Antiquities display, inter alia, 37 monumental bas-reliefs discovered in 1840s by Paul-Emile Botta at the site of Khorsabad (ancient site of Dur-Sharrukin) (Joshua 2014; The Editors of Encyclopaedia Britannica 2016). The city itself was built between 717 and 707 as the Assyrian capital in the time of Sargon II (Ibid.). The same site was harshly destroyed by the Islamic State in 2015. After almost five years, it is still impossible to find words to describe the magnitude of the loss for the world’s cultural heritage …
Two sculptures brought to France from Dur-Sharrukin palace represent the hero, aka Gilgamesh, choking a lion (Olivier 2011; Flynn 2014). His figure constitutes a part of a monumental complex of the outside façade of the throne chamber: passageways guarded by colossal lamassu and a pair of genies (Ibid.). In the central passageway, between each pair of lamassu stood Gilgamesh (Ibid.). I remember yet its white and black depiction from my elementary book. At that time I interpreted the statue through the lens of school education. So who was Gilgamesh to an eight-year-old girl? Was he a “good” king-hero who fought against “evil” creepy-crawly monsters? All his heroic deeds were known to me from the Epic of Gilgamesh. I do not remember if we thoroughly studied it at all, but even for an adult it is quite difficult stuff to follow. Instead, I mostly paid attention to Gilgamesh’s appearance: alien and sinister. His up-right, muscular, frontal figure was overwhelming with physical strength and hieratic attitude. Wild looking, wide open eyes were set in a round face covered with plaited beard, and were piercing me through. I was just sorry for the lion stuck in his iron grip. The animal’s pulled claws and his silent roar made no impression on the hunter. At that time, Gilgamesh looked to me more like a motionless robot than a “good” hero.
Years later I saw the sculpture myself in the Museum of Louvre. At that time, I studied in Paris so as a student of art history I was allowed to enter the museum after its closure, that is to say, after 9 p.m. I think it is still practiced and students under 26 are allowed to enter the museum for free when all the hordes of tourists are already gone. When I entered the courtyard to the Palace of Sargon II in the Department of Near Eastern Antiquities, I felt intimidated by gigantic Assyrian wall reliefs and orthostats. Here I stood alone, face to face with mythical creatures, divine heroes and winged Anunnaki. Facing one of the colossi of Gilgamesh, smarter or not, I got a very similar impression as in the time of my childhood, additionally intensified by the dimension of the image. Gilgamesh’s eyes, once brightly coloured were mesmerising with a magical impact (Olivier 2011). The hero was an incarnation of divine and royal power, and his supernatural strength was believed to have protected the palace and the royalty (Ibid.) from the evil spirits, as much as the image of Medusa’s head in ancient Greece.
As mentioned above, there are two Gilgamesh’s sculptures in the museum (Flynn 2014). Each is larger than life as they measure over five meters high. Both are represented in high relief (Olivier 2011). Unlike other characters from the orthostats, the hero is standing in a frontal position, with upper body and head facing the viewers, and with his legs in profile (Olivier 2011; Flynn 2014). Such a frontal representation is rare in Assyrian art and only reserved to illustrate magical beings (Ibid.). In his right hand he holds a ceremonial, royal weapon with a curved blade (harpe) (Ibid.). In one representation, he is wearing a short tunic with a large fringed shawl over it, hiding one leg and revealing the other, while in the second one two legs are visible (Olivier 2011; Flynn 2014). In the former, the lion is lifting its head and baring its teeth (Ibid.), the latter shows it biting Gilgamesh’s arm. In both cases, the lion is grasped by the left arm around which the hero is wearing a bracelet with a rosette in the centre (Olivier 2011), looking like a modern watch.
Hero or Tyrant
My feeling at the sight of the sculptures faithfully corresponded to a mythical story I learned about the Sumerian hero: Gilgamesh was a wandering god-king, tragic hero but tyrant. In his destructive desire to become equal to gods (God?), he failed the final battle for immortality and, despite his heroic deeds, he was doomed to death as all human beings.
They came from nowhere
Among numerous artefacts uncovered at the site of Dur-Sharrukin, one of the most-valuable finds was the Assyrian King List (The Editors of Encyclopaedia Britannica 2016). Whereas Assyria came to power in Mesopotamia only about 1900 BC, the king lists enumerate much earlier rulers of Sumer, located once in the southernmost part of Mesopotamia since at least 4500 BC. That region is commonly described as the cradle of civilization due to Sumerians’ outstanding achievements (Cartwright 2018). They appeared in Mesopotamia from “nowhere” and are believed to have invented as the first in human history writing, wheel, agriculture (irrigation), ceramic, bronze, advanced astronomy, astrology, calendar, mathematics, legal code, monumental architecture (ziggurats) and the idea of city-states (Bright, J. 2018; Kosmiczne … 2019).
The Sumerian King List
Sumerians also documented on their clay tablets the antediluvian list of demi-divine kings, identifying ten kings who lived for tens of thousands of years before the Flood (Bright, J. 2018). Similar record of extreme longevity is also found in the Bible (Noah lived for 950 years) (Ibid.). No need to say that this particular part of Sumerian “history” was automatically classified as a myth (and its biblical version was re-interpreted) (Ibid.). Nevertheless, scholars acknowledge the King List at the moment it starts with the House of Uruk – the first royal dynasty of Sumer who reigned just after the Great Flood (McLoud 2019; Kosmiczne … 2020). For ancient Sumerians, these were the greatest of all demi-divine king-heroes (c. 3800-2850 BC) (Ibid.). Assuming the List gives a right order, Gilgamesh appears there as the fifth king of Uruk who reigned sometime between 2800 and 2600 BC (Farmer, Jarrell 2017; Kosmiczne … 2020).
The fifth King: 𒀭𒉈𒂵𒈩
Evidently, there are not more “historical” records about the fifth king of Uruk than it is given by the Epic of Gilgamesh. This literary history begins with five independent Sumerian poems going back to the Third Dynasty of Ur (c. 2100 BC). The Old Babylonian version (eighteenth century BC) is the first surviving version of the Epic, whereas the standard one is much later (thirteenth – tenth centuries BC). Longer, twelve clay tablet version was discovered in the Library of the Assyrian king Ashurbanipal in Nineveh (seventh century BC) (Epic … 2020).
After the Epic, Gilgamesh was in two-thirds god and in one-thirds human (Farmer, Jarrell 2017). As such he was distinguished to obtain lost knowledge from the antediluvian world (Epic of Gilgamesh, lines 5-9) (Ibid.). To do so he journeyed to Mount Hermon (the legendary mount between Syria and Lebanon, in the Anti-Lebanon mountain range) (Ibid.). According to the apocrypha Book of Enoch (Enoch 6:1-6) Mount Hermon was the place where a group of fallen angels – the Watchers – descended to earth, whereas in the Mesopotamian tradition it is known as the dwelling place of Anunnaki – “those of royal blood” – or in other words – sons of god (Hines 1989:73; Farmer, Jarrell 2017). Are those the same?
Who were Anunnaki?
“[T]he true identity of the Anunnaki [or Annunaki] is to be found in the Eastern tradition of [demi-gods], spawned by cross-breeding between divine beings and mortal females at Mount Hermon. […] These beings are often associated with knowledge from the world before a great deluge and were later assigned roles in the underworld. This would suggest [they should properly be compared to the Nephilim and the fallen ‘sons of God’ brought up in Genesis Chapter 6]” (Farmer, Jarrell 2017; see Hines 1989).
Sons of God
In the Hebrew Bible the expression: “sons of God” appears four times and always refers to angelic beings (in Hebrew: singualr מַלְאָךְ mal’akh, plural: מלאכים mal’akhim)(Gentry 2019). Only with the coming of Christianity, the title of the Son of God has been ascribed to Jesus. The Bible says (Gen. 6:2,4):
“the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose. […] The Nephilim were on the earth in those days—and also afterward—when the sons of God went to the daughters of humans and had children by them. They were the heroes of old, men of renown.”
As Dr. Peter Gentry (2019) says: “Gen.6:1-4 is a difficult text. And as we attempt to interpret it, we should be humble because there are different interpretations that have been taken of this text.” Scholars explain the fragment: “in those days and also afterward” differently. Some suggest that the Nephilim had already lived in the earth “when the sons of God went to the daughters of humans” and also existed after that time, so they have nothing to do with the story of the fallen angels (Gentry 2019). Others suggest that “afterward” stands for the times after the flood as the giants also appears in the Bible later on. Still the Nephilim came into existence in those days, that is to say “when the sons of God went to the daughters of humans and had children by them.” (Alberino, Quayle 2016). On the other side, when taking into account the testimony of Apocrypha, “in those days and also afterward” may refer to the times of Jared, that is to say, when the fallen angels descended (Skiba 2016).
In almost all the ancient cultures, there are three recurring myths telling about ancient gods that once descended from heavens to take for themselves human women, about giants that were the offspring of the sexual relationship between the gods and earthly daughters, and about a great cataclysm – in many cases – the flood that destroyed the empire of the gods and their children (Alberino, Quayle 2016).
Ancient traditions alongside with biblical texts also give references to the way the sons of god were punished for their misdeeds (Ibid.; Farmer, Jarrell 2017). The Book of Jude 6 says:
“And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day”.
The same notion is supported by the New Testament (2nd Peter, 2:4, KJV) :
“God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness”.
It is noteworthy that “the word translated as hell in this verse is actually the Greek Tartarus, referencing the deepest underworld of Greek mythology—the prison of the Titans” (Farmer, Jarrell 2017). Not only ancient legends support the biblical texts but also record that the gods’ offspring, the giants, shared the fate of their fathers. Most famous of all, the mythology of ancient Greeks actually repeats the same universal stories of the older Eastern traditions (Ibid.). Accordingly, the Greek Titans may stand for both: the Nephilim and Anunnaki. They all were, as the Greek myth says, the offspring of Gaia – an earth goddess (human women?) and Uranus – a sky deity who stands for heavenly beings – gods (Ibid.).
Who were the Nephilim?
“[T]he Septuagint translates both the Hebrew נְּפִלִ֞ים [Nephilim] and גִּבֹּרִ֛ים [gibborim – mighty men or men of renown] in Genesis 6:4 as γίγαντες [gigantes – giants]” (Garris 2019). “Some scholars, [like Michael Heiser (2015:107)], also think Nephilim comes from the Aramaic word naphiyla for giant”(Ibid.). Biblical giants are also referred to as Anakim and Rephaim (Ibid.). What is the difference between those? “In spite of the flood, giants eventually made a comeback” (Ibid.). In this context, Nephilim were mostly antediluvian giants, whereas their descendants were already recorded after the flood as generations of Anakim and Rephaim (Ibid.). Although Genesis 6:4 does not describe the Nephilim as beings of great stature, Numbers 13:32-33 already gives such a narrative (Ibid.). After leaving Egypt, Israelites are approaching the Promised Land (Canaan) (Ibid.). However, Moses first sends there 12 scouts who come back after 40 days with a report about the land (Numbers 13:32-33) (Ibid.)
“The land, through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them“.
Was then Gilgamesh a giant?
Intriguingly, there are ancient sources suggesting that Gilgamesh was actually of gigantic stature (Farmer, Jarrell 2017). The Epic of Gilgamesh from Ugarit (lines 34-36) reveals the hero’s size (Ibid.): “Eleven cubits was his height, four cubits the width of his chest. A triple cubit was his foot and a reed-length his legs”. Accordingly, Gilgamesh would have been over five metres tall as his statue in the Louvre (Farmer, Jarrell 2017).
At this point, we should also take a closer look at Gilgamesh relief representing him while grasping a lion. Usually, an adult lion measures around three metres, while in Gilgamesh’s embrace, he looks more like a kitty. Assuming that Gilgamesh was over five metres tall, the depicted size of a lion seems more accurate (Zalewski 2017). Also the fragmentary Book of Giants found among apocrypha scrolls in Qumran enumerates Gilgamesh as one of giants (Farmer, Jarrell 2017). Gilgamesh’s divine origins were taken either after his mother – a goddess Ninsun, or his father. Although Lugalbanda (the third king of Uruk) is believed to have been the father of Gilgamesh, according to Sumerian Kings List, his true father was a spiritual being (Farmer, Jarrell 2017). As stated by the Book of Enoch, after the flood a number of dead giants was doomed to eternal exile on earth as spiritual beings. Those wandering entities have desired for revenge on God and His creations for the destruction of their world (Skiba 2016). Hence it happened they possessed human beings. Some of those may have brought Gilgamesh to life, as much as other creatures of their kind (Ibid.).
Through the Flood
According to the apocrypha Book of Giants, not only giants were the offspring of fallen angels but also animal-angelic hybrids. There was also a crossbreeding between animals themselves. Such beast-like creatures were giants’ inferior comrades (Alberino 2014). Gilgamesh himself makes friends with Enkidu – a wild man (animal-human hybrid) who apparently looked like a Minotaur.
Some entities of the antediluvian world made through the flood along with the corrupted genome. How? There are several contingencies (Alberino 2018):
- The second incursion: spirit beings again got into a sexual intercourse with women and more giants were born (Alberino 2014; Garris 2019);
- “Nephilim genes were passed down through Noah’s daughters-in-law. These wives of Ham, Shem, and Japheth were not descended from Noah and thus potentially had Nephilim genes in them” (Garris 2019; see Skiba 2016; Alberino 2018).
- Necromancy: a genetic transmutation through the sorcery (Alberino 2018; Skiba 2016).
- “The Exile of Atlantis” a theory proposed by Timothy Alberino (2018): some forbidden entities escaped the deluge by different means.
As the Epic says, Gilgamesh himself meets Utnapishtim – a survivor of the great flood whom the god Enlil saved from the waters and made immortal (Farmer, Jarrell 2017). Gilgamesh desires the immortality for himself but eventually he fails in his quest. Even if he has got divine origins, defeats Humbaba (Huwawa) – the guardian of the Cedar Forest, and slays the Heavenly Bull, he is unable to become immortal like Utnapishtim. In this context, he can be seen as acting against the postdiluvian order (Wayne 2019).
Gilgamesh aka Nimrod?
Similar attitude is expressed by another Mesopotamian king, known from the Bible (Genesis 10) as Nimrod whom other traditions also ascribe the construction of the Tower of Babel (Skiba 2016). Although the Bible calls him Nimrod, it may have been actually a nickname meaning as much as a Hebrew word to rebel or we shall rebel (Alberino 2018; Skiba 2019). Hence Nimrod is believed to have rebelled against Yahweh by building a tower (Gen:10:8-10).
“And Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD. And the beginning of his kingdom was Babel and Erech, and Accad, and Calneh, in the land of Shinar”.
Although he apparently came from the second generation after the flood, scholars’ attempts to associate Nimrod with historical rulers have failed (Kosmiczne … 2020). Some scholars, like Rob Skiba (2016), claim that Nimrod and Gilgamesh are actually the same, whereas scholars, like David Rohl (2015), notice parallels between Enmerkar (the second ruler from the List of Sumerian Kings) and Nimrod, as both characters seem to share several characteristics. Also Gilgamesh and Nimrod have one feature in common: they were both described as mighty ones, hunters, warriors (Wayne, Magalashvili 2016). “[All these titles derive] from Hebrew gibbor/Gibborim […] meaning [a] powerful warrior, tyrant; champion […] and can include or be a giant/Nephilim (as in Gen 6)” (Ibid.). According to the Scriptures and apocrypha tradition, however, Nimrod was not a giant originally but “[he began] to be a mighty one in the earth. In this application of Hebrew chalal means to profane and to break your word when Nimrod for some reason became a mighty one. So something mysterious happened to make Nimrod like a mighty one.” (Ibid.). A sorcery?
Irrespective of a true identity of Nimrod or Gilgamesh, it can be concluded that the ancient world just after the Great Flood may have been ruled by demi-divine gigantic beings – Gibborim who originated from the Nephilim – the extremely intelligent but wicked angelic offspring. The latter built up the antediluvian empire with the help of their heavenly fathers. After Merriam Webster Dictionary, there are a few notions of the adjective antediluvian :
- Of or relating to the period before the flood described in the Bible;
- Made, evolved, or developed a long time ago;
- Extremely primitive or outmoded.
Due to a pejorative meaning of the last definition, people usually tend to imagine the antediluvian world as the one inhabited by primitive, wearing animal skins people who lived in the the time of general ignorance, with a very low level of technology, knowledge or progress (Alberino, Quayle 2016). Yet nothing could be more further from the truth than these stereotypes (Ibid.). Strange as it seems it was a much more advanced world than we know today (Ibid.). Although this antediluvian empire was destroyed by God and the evil was chained in the darkness, the vestiges of the forbidden knowledge introduced by the Watchers have remained in the earth together with their architecture, technology and angelic gens (Ibid.). Post-flood Gibborim, like Gilgamesh, longed for the lost antediluvian realm and so they were constantly trying to take revenge on God for its final destruction by water. They wished to regain power by means of resurrection: they would rebel against the universal order, just as their antediluvian ancestors did. The Epic of Gilgamesh or the story of the Tower of Babel teach, however, that as mighty as they were, they could not win with the Supreme.
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