Enkidu In Gilgamesh

In Gilgamesh, Shamhat, a harlot, receives blessings and prestige through teaching Enkidu how to be an honorable, civilized man. She was asked to draw away Enkidu from the wild with her sexuality (7). She then taught him about sex, food, and drink as well as the idea of work related to manhood, “‘... [men] are engaged in labours of skill/ you, too, like a man, will find a place for yourself’” (George 2003: 12). Teaching Enkidu about sex, food, and drink is her job and is doubly important, because these are social expectations that Enkidu is expected to engage in. This is what is expected to her as a woman (George 2003: 7). Her role is particularly important, because she was the reason Enkidu comes to Uruk-the-Sheepfold. The hunters saw Enkidu

before Shamhat was involved and tried to capture him, but were unsuccessful (George 2003: 6). Without her, Enkidu would have been less civilized or would have not gone to Uruk.

The true force of her fulfilling her social obligations is seen as Enkidu is dying. Enkidu begins to curse her for bringing him away from the wild, but Shamash, a god, reminds Enkidu that Shamhat did wonderful things for him by fulfilling her duty (George 2003: 58). A god praises her! She fulfilled her duties and then received praises from a deity. That in itself is powerful. However, this goes further. Enkidu is properly chastised by the god and begins to give her blessings like receiving luxury items, such as obsidian and lapis lazuli, and that she may gain favor from the gods (George 2003: 59). These blessings are a big deal, especially coming from someone who is close to the King. This is an elevation above other harlots or other ordinary citizens who, in the text, do not receive similar honor. Her praise and power come from her honorably practicing social

expectations.
In the Odyssey, Penelope, through fulfilling the gendered social expectations, achieves power from her honor.

Penelope’s husband, Odysseus, was lost for twenty years after leaving for Ilion and the Trojan War. There was an expectation that Penelope honor her husband by not remarrying (Homer 2007: 100). Her job is to grieve for her husband and maintain his seat of power for either her son or husband. Penelope had numerous suitors vying for her attention and for Odysseus’s status. Instead of giving in, she honorably held them off. Penelope did so two ways. The first was by weaving and unweaving a funeral shroud for Odysseus’s father with this act itself, an honorable task for her to undertake (Homer 2007: 231). The second of tricks was to devise a contest. She told the suitors that she would marry whomever could string the bow and deliver an arrow through twelve axes despite knowing that they would be unable to complete the challenge (Homer 2007: 183,186). She knows that the suitors cannot do so, and therefore, she will not be forced to marry anyone and will stay honorable for her husband. Her husband comes back and slays the suitors. Then, they suitors descend into the underworld and relay the story to the dead (Homer 2007: 232). Farther on that same page, Agamemnon comments that Penelope’s virtue will give her fame, even going as far as to say that there will be a song of praise in her honor from the men of earth. She obeyed what was expected of her and held on to her honor.

For that, she supposedly will be praised which is a status above other women.
In the Odyssey, Antinous acts dishonorably given his social obligations and therefore, he has power taken instead of gained. Penelope was expected to maintain her honor by not marrying any other. However, Antinous and the others ignored this creed and proceeded to taken advantage of the expected hospitality. The suitors plus Antinous have begun to eat Odysseus out of house and home (Homer 2007: 8, 186). This is as they plan to cripple Penelope and Telemachus financially to ensure that Penelope caves and marries one of the suitors. This is not honorable nor socially acceptable. Should they have attempted to court Penelope, the suitors would have lived on their own wealth instead of Odysseus’s (Homer: 200). Additionally, Antinous is greedy. He wanted to marry Penelope to gain the power and wealth of the long lost Odysseus’s titles and even chastises Telemachus for using the family wealth to feed the ‘beggar’ (Homer 2007: 157, 159, 200). He has the nerve to tell Odysseus’s true heir how to spend the hero’s wealth, which the suitor does not have a claim on. Antinous acts as if he is already King of Ithaca. He disrespects Telemachus’s claim on his own home and pressures Odysseus’s faithful wife into betraying her honor to fit his own greedy desires. According to another suitor, Antinous was the ringleader who led the others down such a path (Homer 2007: 200). So, not only did Antinous disrespect the household, he brought even more shame by showing others to do so to. By defying social expectations, Antinous is dishonorable. There is no surprise then, because honor is the key to power, that Antinous has his life taken from him. He lived without honor, so he died without honor or power.
In the Gilgamesh, Uta-napishti achieves fame and power through obeying social conventions. Gilgamesh goes extraordinary lengths to find the fabled Uta-napishti to become immortal. Uta-napishti was once mortal, but became immortal after surviving the god-sent Deluge (George 2003: 95). Uta-napishti heard what his Prince, Ea, commanded and did as he was told and built a boat to survive the Deluge (George 2003: 89). Uta-napishti did not go seeking immortality like Gilamesh had. Uta-napishti simply listened to what his superior had told him and built a boat. Throughout building the boat, he allowed his workmen a feast similar to New Year, and Uta-napishti even gave his palace to the man who sealed the ship’s hatch (George 2003:90, 91). Yes, a flood is coming, but handling all of his matters in such an honorable, reflects well on Uta-napisthi. The text does not mentioned make exactly why Ea told Uta-napishti to build a boat. However, if his actions while building the boat are consistent with his general actions, Uta-napishti’s honorable and obedient character could be the reason which is aligned with the thesis of this argument. Not only is he rewarded with living after, but Uta-napishti is given immortality (George 2003:95). Later, Uta-napishti becomes famous enough that the King, Gilgamesh, goes off in search of him. Immortality and fame are powerful in their own right and the honorable Uta-napishti was given both.