In the ancient Mesopotamian world, the area of ​​civilization was considered very illustrious. At the same time, this state of advancement of great antiquity was also an attribute of divinity. The elements of civilization were intimately associated with the highly esteemed divine mediation. Despite the importance of theological culture in The Epic of Gilgamesh, divine intervention is not the only element capable of transforming rudimentary heroic figures into sagacious men. Strength and power are certainly not the only goods that can advance life, even if they clearly distinguish heroes from ordinary men. Rather, and more significantly, it is the process of internalization. No civilization emerges directly and independently – it is through a man's very concerns and actions that one begins to assimilate as he encounters and overcomes them. In this epic poem, through the larger-than-life actions and experiences, emerged a very human concern with mortality, the quest for knowledge and also an escape from the common fate of men – death. For Gilgamesh, the most predominant heroic figure, the desires for divinity and destiny as a mortal man became in this regard the gateway to the internalization of humanity through the following aspects: the sense of love and compassion, the sense of loss and aging as well as the sense of mortality. Gilgamesh's first journey into humanity dates back to the one point that suggests him as someone who is much less in control of his destiny than he claims. He does not have much control over his destiny despite being the king of Uruk and seemingly capable of carrying out his desires at the expense of his own subjects. Being two thirds divine and one third human... middle of paper ... like the rest of mortals. The life that the gods keep in their own custody is not human life, because human life in reality depends on the passage of time and any possibility of death (Sandars 102). Having gained nothing but a journey full of knowledge and spiritual insights, Gilgamesh learns to internalize the meaning of life with a sense of control upon his return to Uruk. For he is only two thirds divine and one third human; he accepts human constraints, he accepts his destiny, and he is now ready to be King Gilgamesh, the respectable king of Uruk until the end of his mortality. Works CitedSandars, NK The Epic of Gilgamesh: an English version, with an introduction. Harmondsworth: Penguin, 1972. “Archetypes” print. Attleboro School District. Internet. October 16. 2011..