The Epic of Gilgamesh, considered the oldest literary work of humanity, has been studied for centuries. Its influence has spread across different cultures, and its story has been transmitted over millennia. Recently, studies on a Hittite version of the poem have opened new perspectives on its transmission and adaptation in the ancient world.
Recent research has identified fragments of the epic on tablets found in the ancient city of Hattusa, the capital of the Hittite Empire, located in present-day Turkey. These texts reveal not only the spread of the Mesopotamian myth but also the adaptations it underwent when adopted by a culture distinct from the Sumerian or Akkadian.
The analysis of the Hittite texts shows that the story of Gilgamesh was not confined to the cities of Uruk and Babylon but also reached Anatolia. The Hittite version shares elements with the Akkadian and Babylonian versions, though with variations in structure and narrative details. In particular, fragments have been found that recount the story of Gilgamesh and Enkidu, two central figures of the epic, and their feats in battling mythological and divine beings.
The texts, written in cuneiform on clay tablets, have been preserved thanks to excavations in Hattusa. Their translation has been a complex process due to the fragmentation and condition of the tablets, but experts have managed to reconstruct key passages of the story.
One of the most interesting aspects of the discovery is how the Hittites reinterpreted the story of Gilgamesh. In the Hittite version, the structure of the narrative retains the essence of the Mesopotamian original but introduces nuances unique to Anatolian culture. For example, while in the Babylonian version, Gilgamesh is presented as a tyrannical king who learns about mortality and wisdom through the loss of his friend Enkidu, in the Hittite version, there seems to be a greater emphasis on the relationship with the gods and the role of fate.
Likewise, differences in names and the representation of the gods suggest a religious adaptation, in which the Hittite pantheon replaces some of the Mesopotamian gods. These changes not only indicate an appropriation of the myth but also a reinterpretation that allowed its integration into Anatolian oral and written tradition.
The discovery of the Hittite version of Gilgamesh highlights the incredible ability of ancient stories to travel and transform. The epic was not confined to its place of origin but was absorbed by different civilizations, each of which left its own mark on it.
The case of the Hittite version is particularly significant because it demonstrates that the Hittites not only adopted cultural elements from Mesopotamia but also actively participated in the reinterpretation of its myths. The presence of Hurrian fragments within the Hittite corpus further suggests an exchange with other cultures in the region, reaffirming the complexity and richness of the ancient world.
Despite the importance of the discovery, reconstructing the Hittite text remains a challenge. Many of the tablets are damaged or incomplete, preventing the establishment of a definitive version of the story. However, advances in translation and comparison with other versions have shed light on its content.
Specialists have used comparative philology tools to analyze Hittite terms and expressions and their relationship with Mesopotamian languages. This has allowed the identification of known passages and the reconstruction of parts of the text with a high degree of accuracy. Nevertheless, gaps remain in the narrative that could be resolved with new archaeological discoveries.
This finding reinforces the idea that knowledge and culture have no boundaries. Just as Gilgamesh traveled in search of immortality, his story has traveled through time and space, demonstrating that the myths that shaped humanity still have much to reveal.
SOURCES
Irine Tatishvili, The Hittite Version of the Gilgamesh Epic. Chronos, No.5 (2024)
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