Gilgamesh III: Pride

As a follow-up to DQ #3, please answer the following question: Have any of your strengths or skills mentioned in DQ#3 caused you to have excessive pride? Define pride. Also reference the Antaeus myth.

I define pride as the desire for fame, glory, or self-aggrandizement. The Homeric concept of hubris gives us insight into the dangers of pride. Dr. Rosenberg defines hubris as "excessive pride and arrogance" (122). Note the adjective excessive. Pride becomes a problem when it causes us to lose sight of our peers' humanity. This has been a problem for me in the past. As a fundamentally verbal person, I have sometimes used words to be excessively harsh. When others are less than tolerant with me it can lead to strained relationships. Antaeus never saw that his ability to draw strength from Gaea might leave him vulnerable. He was blind to the possibility of defeat. Like Antaeus, I sometimes forget that my greatest strength can also be my greatest weakness.

Gilgamesh II: Antaeus and Heritability

Antaeus (from the Heracles myth) receives his great physical strength from Gaea, his mother. What strengths do you possess? What skills or ability? From whom did you receive them?

Like Anteaus, who received strength from his mother, I received many gifts from my own parents. My father is a professor at Iowa State in Veterinary Medicine. He is a very clear, careful, and logical thinker. He is a disciplined, hardworking person who has a wide range of interests. Despite a demanding career, my Dad always made time for his family. I inherited some of his habits of mind, as well as his sense of the importance of spending time with the ones you love. For a scientist, my Dad is unusually verbal, a trait that his son also exhibits. I find great satisfaction in teaching and spending time in community with other artists and intellectuals.

My mother was always very available, nurturing, and amiable. She was a homemaker for most of her life and, indeed, made a very good home for my sister and me. One of the greatest gifts my mother gave me was a love of reading. I can remember many an evening when the whole family would sit in the living room and listen to hear read. My Mom also instilled in me the idea that other people were important and worth treating well. My mother’s relentless kindness is a habit I seek to incorporate into my own life. Like Antaeus, who “immediately became much stronger” (103-104) at his mother’s touch, my mother’s presence has been a great source of strength for me.

Gilgamesh I: Gilgamesh's Courage

Does Gilgamesh's journey in search of immortality make him appear cowardly because he fears death, or strong because he attempts to change his fate?

Gilgamesh displays great courage in his quest for immortality. The fear of death is a universal obstacle for human beings. Gilgamesh refuses to accept his own mortality. Many of the people he meets on the way try to discourage him. For example, Siduri tells him, "So, Gilgamesh, accept your fate" (47). Gilgamesh just keeps going. He faces many dangers as he searches for immortality. He faces the tunnel of Mount Mashu and crosses the Waters of Death. While true immortality is denied him by the gods, Gilgamesh's courage is rewarded with a lesser kind of immortality, fame.

The Epic of Gilgamesh

The first great work we considered in Mythology was the Epic of Gilgamesh. The following summary is from SparkNotes.

The epic’s prelude offers a general introduction to Gilgamesh, king of Uruk, who was two-thirds god and one-third man. He built magnificent ziggurats, or temple towers, surrounded his city with high walls, and laid out its orchards and fields. He was physically beautiful, immensely strong, and very wise. Although Gilgamesh was godlike in body and mind, he began his kingship as a cruel despot. He lorded over his subjects, raping any woman who struck his fancy, whether she was the wife of one of his warriors or the daughter of a nobleman. He accomplished his building projects with forced labor, and his exhausted subjects groaned under his oppression. The gods heard his subjects’ pleas and decided to keep Gilgamesh in check by creating a wild man named Enkidu, who was as magnificent as Gilgamesh. Enkidu became Gilgamesh’s great friend, and Gilgamesh’s heart was shattered when Enkidu died of an illness inflicted by the gods. Gilgamesh then traveled to the edge of the world and learned about the days before the deluge and other secrets of the gods, and he recorded them on stone tablets.

The epic begins with Enkidu. He lives with the animals, grazing in the meadows, and drinking at their watering places. A hunter discovers him and sends a temple prostitute into the wilderness to tame him. In that time, people considered women and sex calming forces that could domesticate wild men like Enkidu and bring them into the civilized world. When Enkidu sleeps with the woman, the animals reject him since he is no longer one of them. Now, he is part of the human world. Then the harlot teaches him everything he needs to know to be a man. Enkidu is outraged by what he hears about Gilgamesh’s excesses, so he travels to Uruk to challenge him. When he arrives, Gilgamesh is about to force his way into a bride’s wedding chamber. Enkidu steps into the doorway and blocks his passage. The two men wrestle fiercely for a long time, and Gilgamesh finally prevails. After that, they become friends and set about looking for an adventure to share.

Gilgamesh and Enkidu decide to steal trees from a distant cedar forest forbidden to mortals. A terrifying demon named Humbaba, the devoted servant of Enlil, the god of earth, wind, and air, guards it. The two heroes make the perilous journey to the forest, and, standing side by side, fight with the monster. With assistance from Shamash the sun god, they kill him. Then they cut down the forbidden trees, fashion the tallest into an enormous gate, make the rest into a raft, and float on it back to Uruk. Upon their return, Ishtar, the goddess of love, is overcome with lust for Gilgamesh. Gilgamesh spurns her. Enraged, the goddess asks her father, Anu, the god of the sky, to send the Bull of Heaven to punish him. The bull comes down from the sky, bringing with him seven years of famine. Gilgamesh and Enkidu wrestle with the bull and kill it. The gods meet in council and agree that one of the two friends must be punished for their transgression, and they decide Enkidu is going to die. He takes ill, suffers immensely, and shares his visions of the underworld with Gilgamesh. When he finally dies, Gilgamesh is heartbroken.

Gilgamesh can’t stop grieving for Enkidu, and he can’t stop brooding about the prospect of his own death. Exchanging his kingly garments for animal skins as a way of mourning Enkidu, he sets off into the wilderness, determined to find Utnapishtim. After the flood, the gods had granted Utnapishtim eternal life, and Gilgamesh hopes that Utnapishtim can tell him how he might avoid death too. Gilgamesh’s journey takes him to the twin-peaked mountain called Mashu, where the sun sets into one side of the mountain at night and rises out of the other side in the morning. Utnapishtim lives beyond the mountain, but the two scorpion monsters that guard its entrance refuse to allow Gilgamesh into the tunnel that passes through it. Gilgamesh pleads with them, and they relent.

After a harrowing passage through total darkness, Gilgamesh emerges into a beautiful garden by the sea. There he meets Siduri, a veiled tavern keeper, and tells her about his quest. She warns him that seeking immortality is futile and that he should be satisfied with the pleasures of this world. However, when she can’t turn him away from his purpose, she directs him to Urshanabi, the ferryman. Urshanabi takes Gilgamesh on the boat journey across the sea and through the Waters of Death to Utnapishtim. Utnapishtim tells Gilgamesh the story of the flood—how the gods met in council and decided to destroy humankind. Ea, the god of wisdom, warned Utnapishtim about the gods’ plans and told him how to fashion a gigantic boat in which his family and the seed of every living creature might escape. When the waters finally receded, the gods regretted what they’d done and agreed that they would never try to destroy humankind again. Utnapishtim was rewarded with eternal life. Men would die, but humankind would continue.

When Gilgamesh insists that he be allowed to live forever, Utnapishtim gives him a test. If you think you can stay alive for eternity, he says, surely you can stay awake for a week. Gilgamesh tries and immediately fails. So Utnapishtim orders him to clean himself up, put on his royal garments again, and return to Uruk where he belongs. Just as Gilgamesh is departing, however, Utnapishtim’s wife convinces him to tell Gilgamesh about a miraculous plant that restores youth. Gilgamesh finds the plant and takes it with him, planning to share it with the elders of Uruk. But a snake steals the plant one night while they are camping. As the serpent slithers away, it sheds its skin and becomes young again.

When Gilgamesh returns to Uruk, he is empty-handed but reconciled at last to his mortality. He knows that he can’t live forever but that humankind will. Now he sees that the city he had repudiated in his grief and terror is a magnificent, enduring achievement—the closest thing to immortality to which a mortal can aspire.