This paper attempts to gain a certain cultural and cross-cultural perceptions of some human themes and motifs in the literature and cultures of the world.
Discussion
As mentioned above, Gilgamesh is considered a demigod. Thus, if one were to consider both the above-mentioned Hindu and Mesopotamian epics, there are several similarities in the stories. For example, the leading character is a royal demigod in Epic of Gilgameshi and in Ramayana, the leading charterer is a royal incarnation of a god. Both the characters embark upon adventurous quests that provide discourses of morality and knowledge in literature. Moreover, the allegorical form of spreading knowledge and moral teachings is common in both the epics. Correspondingly, both Confucius and Chuang Chou can be seen as characters analogous to the Hindu sages Valmiki and Vyasa, who is the author of Mahabharata (Datta, 2006) (Ames, 1998). The similarities in the Chinese and Indian cultures are apparent from records of several other facts. While the Chinese civilization sprung on the banks of the Yellow River basin, the Indian civilization originated around the Indus River valley (Clements, 2008). In fact, most of the world literature records civilizations springing around rivers (Clements, 2008). Another example is the famed Egyptian civilization that began on the banks of the river Nile.
While there are numerous similarities in the literary texts of various cultures, several differences within them cannot be ignored. While the analogies stand for similarities, the differences stand for the fact that the cultures developed in different circumstances. For instance, Gilgamesh was not a noble and caring king originally, while Rama was always a picture of nobility and servitude. This difference stems from the fact that obedience and servitude are regarded as important factors in the Hindu philosophy (Datta, 2006). Similarly, Rama’s true soul mate and companion is Sita, his wife, from a monstrous demon king, while Gilgamesh rescues his friend, Enkidu (Datta, 2006). Thus, Sita is Rama’s equivalent to the male hero in the Hindu mythology, where the female goddesses always have a side role to play (Datta, 2006). The gist of Confucian teachings is the idea that good behaviour and respect for others will beget good behaviour and respect from others as well (Clements, 2008). The gist of Hinduism as found in literary texts such as the Ramayana is that one should behave and act in an appropriate manner to ensure a good future in life and in afterlife (Datta, 2006). This difference can be the result of the fact that the religious developed at very different periods. Confucianism developed as result of the wars that occurred rampantly at the time in China (Clements, 2008). This also highlights a prominent difference in the religious: Hindus believe in afterlife, while Confucianism does not even believe in gods (Clements, 2008). Chuang Chou’s teachings, on the other hand, were developed after Confucianism, and they were radically different in the aspect that they different from the idea that there was always a superior and higher being that all people may pay obeisance to (Shang 2000).
Conclusion
It is thus apparent that while there are aspects of similarity among the literatures from various parts of the world, there exist differences as well. Such similarity and differences are important from the point of view that they have affected the cultures of the regions. Most religions are either based on the writings of a particular cultural and literary text or are preached through the means of such texts. However, all the texts seem to preach the path to righteousness, and they all provide knowledge to aid people in making the right and moral decision in life in context to the fact that human life in transient in nature. Studying such literature gives an important insight into the philosophies of the humankind from the early days of its origin. Moreover, it is also an important tool in context of the various religious and racial divides extant in the world today.
References
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Shang, G. (2000). Embracing differences and many: The signification of one in Zhuangzi’s utterance of Dao Humanities, Social Sciences, and Law, 1(2), 229–250.
