Essay About Epic Of Gilgamesh And Enkidus Domestication

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Index/American HistoryGilgamesh – the Power of Sexuality in Ancient CulturesAlysha JosephEnglish 2210Dr. Robin Coffelt28 April 2013The Power of Sexuality in Ancient CulturesIn the Epic of Gilgamesh, the role of sex illustrates the cultural milieu in which this ancient work was produced. Gilgameshs treatment of young women leads his people to complain to the gods; this becomes the outset for his transition to adulthood. Enkidus domestication by a prostitute reflects this societys treatment of sexuality as a powerful force. The consequences that result from Gilgameshs refusal of Ishtar further portray the significance of this power that women possess. Gilgamesh’s initial abuse of power leads to his eventual maturation into a wise and mighty king. At first, he is a man of excessive emotion and uncontrolled passion. Gilgamesh barbarically rapes young virgins on their wedding nights, “him first, the groom after” (“Gilgamesh” 108). Some scholars theorize that he also oppresses the citizens of Uruk by “his forcing them to some form of corvée duty, his abusing both men and women sexually, and his again forcefully engaging them in a physically challenging and tiring [games]” (Atac 7). Gilgamesh’s uncouth actions are the cause of people’s complaints to the gods. Sex indirectly tames his wild behavior through the victims of his abusive attacks. In response to their cries for peace, the gods create a companion for Gilgamesh, Enkidu, who will possess strength equal to that of Gilgamesh (“Gilgamesh” 101). Enkidu’s eventual death is what prompts Gilgamesh to set off on a journey to seek immortality in an attempt to escape death, which is the fate of all men. In order for Gilgamesh to become the great king he is meant to be, he has to experience trials along this journey that facilitate his transformation into a virtuous ruler. Even though Gilgamesh had been living in civilized society during his lifetime, he did not receive any moral instruction because no bounds on his strength or power exist within his kingdom. His journeys through the forest, wilderness, and mountains may help him mature by testing the limits of his one-third human and two-thirds divine body (100). The poem suggests that sex is a powerful tool that can civilize a person, even indirectly. Although he returns empty-handed, the poem suggests that Gilgamesh returns as a profoundly changed man because he is “wise in all things…surpassing all kings” (100), in contrast to his previous socially disruptive disposition. This reflects the importance placed on sexuality in the culture of Uruk.

Enkidu’s maturation is a result of his sexual relationship with Shamhat the harlot, whose skills were highly regard in this Mesopotamian culture. The poem implies that the society viewed sexuality as a sort of divine power that was greater than merely human strength. When Enkidu helps his animal friends escape the traps of man, the hunter’s father advises his son to take the harlot to the steppes to “prevail over [Enkidu], instead of a mighty man” (“Gilgamesh” 103). Although Enkidu is strong, “her strength, that of sexuality, is greater, and in that sense she tames him” (Bailey 140). Shamhat’s treatment by her society further reflects that her role in the ancient Mesopotamian culture was revered. Gilgamesh and the hunter’s father hold respect for the harlot’s charms, not speaking of them as vulgar but rather as powerful. When Enkidu curses the harlot on his deathbed for taking away his innocence, the sun god Shamash defends her, saying “why curse Shamhat the harlot, who fed you bread, fit for a god…and gave you handsome Gilgamesh for a comrade?” (“Gilgamesh” 130). The fact that a god speaks out for Shamhat implies that her profession was more than simply sexual. The terms used to describe the harlot in the original text, “harimtu and samhat” are typically used to describe attendants of Ishtar, which means that even though her initiation of Enkidu does not occur in a temple and therefore is not sacred, Shamhat should possibly be understood as a sacred prostitute (Bailey 140). This may be why Shamhat’s status is upheld by the people (and gods) of Uruk; she was a conduit of sex, the link between humans and the goddess of love. Whereas sex plays an indirect role in Gilgamesh’s maturation, it is the direct cause of Enkidu’s domestication from beast to man. The poem implies that the two men mature differently because of their dissimilar backgrounds. Gilgamesh, who was raised in civilization, reverts to an uncivilized state to gain wisdom and understanding. Enkidu, who grew up with wild animals, became a man through the works of a woman’s sexuality, which introduced him to the ways of civilization. In both cases, Enkidu and Gilgamesh must leave their comfort zone and venture into a new environment to limit pride by discovering their weaknesses.

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