Though contemporary
stories enchant people today and grip their attention,
it must also be remembered that stories written
several years ago still have the same captivating
effect. It must be asserted that stories that
were written hundreds of years ago and brought
down to contemporary man, still have the impact
that they did at the time they might have become
known. This is true to say because of the fact
that these were the tales that kept people’s
attention. Indeed, it must also be asserted that
these stories were ones that had political slants
to them as well as other important themes.
It must be noted that stories may be written with a single idea or with more than one idea. Indeed, this depends on the writer and also to some extent on the readers. It may depend on the readers because of the fact that it depends on which way they perceive messages from a writer (Kirk, 1970, 10-12). However, some ideas or concepts may not simply be up to the perception of a reader, and this is so in cases where there are open indications of such themes and concepts (George, 1999: 195-208).
Among the different concepts that a reader may be able to comprehend unmistakably through the ideas of a writer, there are few most common ones observed. These may be observed in contemporary as well as ancient pieces of literature, as literature and other forms of art are and were used to reflect issues. In a similar manner, stories and epics like the Epic of Gilgamesh demonstrate issues of their times (Jacobsen, 1976, 22-24).
One particular issue that is demonstrated among several others in the Epic of Gilgamesh is the status of women. Since this is a story of women’s status many years ago, it is indeed an interesting issue to discuss. Particularly today, since women still struggle for equal rights in every field, it is interesting to learn about the history of women’s status in society. This does matter because it reinforces the cause that women have to fight for freedom.
In view of women’s issues that are related
in ancient stories such as ‘Gilgamesh’
it is also to keep in mind their relevance to
contemporary times. This is what brings an increased
amount of significance discussing this issue.
In view of this it must be asserted that the role
of women in the days of Gilgamesh, in a sense,
were not very different from what they are today.
This is because of the fact that there are particular instances noted in the Epic of Gilgamesh that relate to contemporary men and women. Prostitution or the use of women for se is a definite example that may be underscored. This is because of the fact that it is no different today than it was thousands of years ago (George, 1999: 195-208).
In the Epic of Gilgamesh, it may be said that Enkido was tamed through a prostitute; he was shown what it was like to be a human being, a civilized human being. Through Gilgamesh’s knowledge of Enkido’s wild nature, he was able to send out a woman who could bring Enkido to civilization.
The woman’s duty was to tell Enkido about civilization and being triumphant. However, this in a way leads Enkido to regret much of his past way of living. This is because he lived with animals and like an animal himself (Maier, 1997, 22-40). This way of life was however snatched away from him once he learned the ways of the civilized because the animals then rejected him; they did not want an animal with them that was not really one of them anymore. And all this was due to the women who informed Enkido of civilization (Speiser, 1955, 60-119).
Enkido regretted this, but as the woman had described
power and triumphs, Enkido was taken up wit the
idea as well. He wanted to encounter Gilgamesh
and test his strength. Thus, it was the woman
who led Enkido to Gilgamesh and allowed them to
clash and then become friends. It must be noted
specifically at this point that it is through
the actions of a woman that Gilgamesh managed
to succeed in meeting Enkido (Mason, 1970, 35-40).
Had it not been for her, Enkido and Gilgamesh
might not have ever met. So, it must be asserted
that though women were used for se, they wee also
recognized for the immense power of luring a man
(George, 1999: 195-208).
It must also be noted here that perhaps Gilgamesh had purely exploited the capability of a woman’s charm in order to get what he really wanted; he knew that she would be able to attract Enkido and wake him up from his animal way of life. However, it is true to assert that Gilgamesh did not have much respect for women he ruled over.
It was known that he ill treated most of them and slept with nearly all of them. It was because of such behavior that everyone disliked him. However, this was not the only cruelty he inflicted on his own people, as he even snatched children away from their families (Kramer, 1956, 28-31).
Enkido got to learn all this, and was appalled. Even though Enkido came from an animalistic way of life, he too regarded Gilgamesh’s actions as inappropriate. It must be noted here that this part of the Epic is indeed ironic because Enkido was from an animalistic background; he should have been the one to agree with Gilgamesh’s acts of snatching woman from others. Here it must be asserted that this is the code of the jungle and nature, survival of the fittest. However, Enkido now believes that in a civilized life, this is unacceptable.
Though there is not much that Enkido does to
stop this, it must be observed here that at least
the importance of women and their right to be
left with their families is recognized. In addition
to the recognition of women’s rights here,
there are other examples of women’s status
in the Epic of Gilgamesh.
Another example of the importance of women along with their status is observed when Gilgamesh is in search of immortality; when he fears that death will sneak upon him some day. It is through the involvement of women in his quest that he presses on in his search. This is seen when he meets the woman of wine; Gilgamesh explains what he is searching for and would like to avoid death.
To this, the woman advises him to enjoy life as it is, but he insists on getting what he has set out for. As a result of this insistence, the woman directs Gilgamesh to his next important step in such of immortality. Knowing that he has to find his way to Utnapishtim, the woman says that he has to take a ferry across the ocean, but in the course of this Gilgamesh has to avoid touching the deadly waters.
It must be noted here at this point that though Gilgamesh is known for his misbehavior with women, he knows that he cannot always have his way and do whatever he wants with every women. When he is outside his own territory, this is something that would naturally apply to him. However, it is ironic that he would have to take advice from women, especially when he was so used to misusing them. This was a turn around in Gilgamesh’s nature, as he was left without any options to become immortal.
Even though he was of semi-godly descent he still
had to adhere to what the mortals had to say and
how they could advise him better. In view of this,
it must also be recalled that Gilgamesh as a descendant
of a goddess was proud enough to turn down the
goddess of love. So, here in this observation,
one can clearly see that it may not have really
been Gilgamesh’s cruelty that was particularly
carried out against mortal women (Harris, 1991,
261-278).
If he could have been so blunt with the goddess of love and turned down a marriage proposal that would have indeed suited him, he could be the same with any other woman (Abusch, 1986, 143-187). Hence, his attitude towards woman was general, but since he could escape punishment for his cruelty to mortal women he went ahead with his misdeeds (Abusch, 1986, 143-87).
In contrast to this understanding, it must be asserted that he could not escape repercussions of his poor behavior with regard to the goddess of love (Frymer-Kensky, 14-19, 1997). He did misbehave with her unnecessarily, and he could have so easily just passed it off in a nicer way. However, he had to pay the price for his insults, and as a result, lost his friend Enkido.
In a manner of speaking, one may assert that though the goddess of love was not mortal, she still represented femininity (Harris, 1991, 261-278). Hence, the status of women in this regard demonstrates hidden power. They may be rejected and abused at one point in time, but at another point, perhaps even another woman, will be able to avenge cruel actions. However, as observed in the Epic of Gilgamesh, he is spared of the severest human actions. Ironically, this is through the sympathy of a woman (Abusch, 1986, 143-87).
This time it its Utnapishtim’s wife who
feels sorry for Gilgamesh because of the weakness
he has. He is nowhere near to being immortal,
as he could not even keep awake for seven days
with them. This is why Utnapishtim’s wife
feels sympathetic towards Gilgamesh, and requests
her husband to tell him about the plant that can
make him young again; the plant would not make
him immortal but it could make him young again.
This apparently was good enough for Gilgamesh.
However, in his efforts of achieving this plant
and keeping it with him, he loses it, and is humbled.
He realizes his actions are futile, and he must
return to his people at Uruk (Sanders, 10-41).
Humbled by his actions and his fate, Gilgamesh returns to his people, among whom he died and was even mourned in spite of his cruelty towards them (Oppenheim, 1977, 40-42). However, it becomes apparent towards the end of the story that he tried to make amends for his wrong doings, realizing that he was a mere mortal. It is at this stage of his life as well that the status of women is also exposed. This is because of the fact that women are protected, and they are not forcibly taken away from their families.
It is evident from all this that in the end, women were the ones that emerged victorious in a manner of speaking. This is because they were no longer oppressed by Gilgamesh, and Gilgamesh was emotionally broken because of a female figure (the goddess of love) (Harris, 1991, 261-278). Initially, it was her wrath that got his life twisted around. Since then, Gilgamesh tried everything he could to become immortal (Frymer-Kensky, 1992, 22-29). He even had to seek advice from women; a thing that he might have wanted to do. However, when the reader goes back to the beginning of the epic, it is a female figure whom Gilgamesh relies on from the very beginning to achieve what he wants. The harlot whom he sends to bring Gilgamesh to him is the first time that the reader sees his dependence on women. The same thing is reflected towards the end of his life as well as during his quest for immortality.
In addition to looking at the epic of Gilgamesh from his view, it is also worth looking at the epic from another angle in order to expose the status of women. This perspective is the view that the gods have of men and women. They do not differentiate between men and women in very significant ways. This is demonstrated during Gilgamesh’s search for immortality.
When he approached Utnapishtim and his wife,
he asked how they became immortal, and to this
they replied that the gods favored them because
they both survived the Great Flood. This clearly
meant that the gods did not favor one over the
other; the gods made both of them immortal (Heidel,
1963, 14-20).
It might also be asserted that the gods might have been infuriated by Gilgamesh’s treatment of women when he was arrogant. Being born to a goddess had probably been the origin of his power that he abused, and this might have displeased the gods (Foster, 1987, 21-42). However, in the end, Gilgamesh was humbled and at the time of his death at least his people mourned for him.
Symbolically, here it must be remembered that Gilgamesh’s humility reflects his desire for Endiko to be domesticated before he could be educated with Gilgamesh’s morals or teachings. The term ‘domestication’ would strongly suit this type of taming, as Endiko did have to be tamed before he was educated. Similarly, Gilgamesh had to be tamed, humiliated, etc. before he could learn the value of human life and more importantly, the value of women.
The word ‘Domestication’ also strongly reflects the duties of a woman and how she needs to know everything about maintaining a family life and close relations. Similarly, Gilgamesh was also compelled at the end to learn about these relationships (Harris, 1997, 23-27). This is why he was able to communicate wit his people better, and as a result they began to have feelings for him and mourned his death in the end.
It is quite evident that through these similarities, the epic of Gilgamesh has indeed a great deal to say about women. In a manner of speaking it announces the importance of being domesticated and leading a domesticated life. It speaks for all those who have domesticated lives, mainly women, as they are the ones that hold their homes together. Though men cannot be ruled out due to their vital actions in family life, it needs to be emphasized that it women too have or should have an equal status.
Gilgamesh says that they should, and that women can be powerful creatures as well, and they should be respected for these features as well. This is because they may guide those who are lost, even those who are might as Gilgamesh was. Gilgamesh probably learned about this through his experience, and therefore, became domesticated. He understood what domestication really was and what it meant to live among people and simply dominate and rule over them (Harris, 1997, 23-27).
Finally, it needs to be asserted that in the Epic of Gilgamesh, it is Gilgamesh himself that eposes the status of women and what respect they deserve in society. His actions reveal that women can be looked up to, and that they should be given that position as well. This is demonstrated by the way he listens to the woman of wine and also Utnapishtim’s wife. Indeed, it is through Utnapishtim’s wife’s sympathy that Gilgamesh reveals what creatures women are. This is reinforced by his change in attitude towards women when he returns to Uruk where he lives peacefully with all the men, women and children. |