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The Tree of the Knowledge of Good and Evil was the Realm-Connecting Tree because it was the reason why sin had been brought into the world. If the tree had not been there than sin would not have been in the world, however, it was necessary to be there because if it wasn't there would be no free will (Genesis Chapter 2).

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There were opposites in the biblical account of the Flood, like how everything was so grim during the Flood, but there was light at the end of the tunnel afterwards with the future being so bright. God even sent a rainbow and said "so long as the earth endures, [it] shall not cease" (54).

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Heaven/Hell would be the Underworld that people go to after they die. The Bible says, "Then shall the dust return to the earth as it was; and the spirit shall return to God who gave it." (Ecclesiastes 12:7).

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The created people were made from the wood of the trees of the gods. This connected the people to the heavens (62).

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A man by the name of Utnapishtim survived a flood by the gods. He was told in a dream that there would be a flood to destroy humanity. The man got around on a boat and finally emerged on land (21-25).

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The metaphorical circle of completion is how we were taken from dust and created, so when we die we are returned to dust and our souls go to God. (Ecclesiastes 12:7).

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From a literary standpoint, the text brings the story back full circle because it tells of the things Gilgamesh did in the beginning, and it does so in the end as well (15, 28).

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Noah escaped death by the ark and God's divine protection. It rained for 40 days and nights. God wiped out most of humanity because mankind was evil (Genesis 6:13).

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Unlike the other flood stories, the flood in the Popol Vuh does not completely wipe out man. Instead, it forces wild animals into people's homes. This is followed by the gods using household objects in conjunction with these beasts to destroy what was left of mankind (62). There were no people left, so there were no survivors, leading to a failure to meet the requirements of this category.

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The Garden of Eden is the Paradise/Ideal Place because there was no pain, no need for food or water (there was always an excess of it) and there was no sin either (Genesis 2:4-3:24).

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Biblical Link to Landscape Emerging from Nothing

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Biblical Link to Landscape Emerging from Nothing

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1. In Genesis 1:1-2 it states “When God began to create heaven and earth— the earth being informed and void, with darkness am over the surface of the deep and a wind from God speaking over the water—.” The archetypal setting of a landscape emerging from dark or watery emptiness or confusion correlates with Genesis because the earth was formed out of the void, with the power of God. It completes the idea of a landscape emerging from the dark. The void is one of the parts needed to be accurate to the archetypal setting, so the creation story completely fits into it.
2. After the great flood in Genesis 7-8, there is watery chaos everywhere, everything is destroyed. In the archetype setting provided, the requirement to meet it has to do with something out of nothing, or watery emptiness or confusion. The great flood caused the land to be completely submerged in water. After many days of water diminishing “…in the second month, on the twenty-seventh day of the month, the earth was dry” (Genesis 8:14). This verse basically concludes that land arose from watery emptiness, so it fulfills that section of the archetypal setting. It completely fulfills the definition because it fits into the emergence from water and confusion of the earth. It doesn’t need to come from the dark in order to be valid. Ultimately, the land arising after the flood’s water leveled finished fits perfectly with the archetypal setting.

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Toward the end of the excerpt, the readers are told how the next iteration of humanity emerges from the ashes of the previous one. The previous humans were transformed into monkeys as a warning against their behavior which was displeasing to the gods (63). Although the landscape is reformed, there is really no watery chaos for it to emerge from, leading to a semi-adequate score in this category.

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The cedar trees were sacred at the time to the Babylonians. The cedar wood was used for sacrifices to gods. After Gilgamesh heaped some up, the gods came to it like flies (24).

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Gilgamesh Link to Landscape Emerging from Nothing

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Gilgamesh Link to Landscape Emerging from Nothing

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1. In the Epic of Gilgamesh, there is a flood, caused by gods tired of human noise. A storm is unleashed and chaos erupts and the whole earth floods, leaving most of human kind dead. Afterwards, “the waters had retreated” and land emerges from the watery tomb (23). In the archetypal setting, the definition includes a landscape coming from watery emptiness and confusion. Therefore, the Epic of Gilgamesh fulfills the statement due the fact that land arises after the gods flood the earth and cause absolute chaos.

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Ironically, there weren't many things discussed on where one goes after death. What we do know is that there is a boat that one was placed on after they die in their culture (16).

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The metaphorical Circle of Completion is the cycle that humans take from going from wood to humans to monkeys (63).

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There is no paradise in this part of the story, but something needs to fill the void. The world is near perfect at the start of each cycle, and is fine until man does something that displeases the gods (63). There is an implied paradise when everyone starts over, although it is decidedly inadequate for the purpose of fulfilling the role of a true paradise.

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There isn't much about the underworld in this passage, but the humans' remains were scattered, like how in other cultures, the remains of humans are chopped up and devoured by vultures, perpetuating the cycle of existence.

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In stark contrast to the Bible, Gilgamesh's version of paradise was living on the earth forever (26).

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The humans ate the animals initially, but after the makers started to destroy them, the animals were the ones eating them (63).

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The main contrast here is between the mortality of man and the immortality of the gods. Gilgamesh seeks to bridge this gap, but ultimately fails to do so (28). This sustains the existence of a void between the qualities of the gods and those of man.