In this passage, Gilgamesh dreams of a figure who will be his equal, and interpreters tell him that “heroes kiss his feet” and that he will lead Gilgamesh. This prophetic dream frames Enkidu as Gilgamesh’s destined counterpart: not only a rival but also a partner who will shape his heroic identity. The imagery of “an axe in the street” and “heroes kiss his feet” reflects how masculinity is tied to symbols of power and violence, yet also reverence. The text suggests that Gilgamesh’s greatness requires balance. Gender politics emerge through the absence of women in this dream: the hero’s destiny is mediated entirely through male bonds. The translation describe Enkidu as Gilgamesh’s “likeness,” collapsing rivalry into mirror-image intimacy. Gilgamesh’s heroic identity is forged in masculine struggle and mutual recognition.

This image of Phaedra and Hippolytus reflects the central conflict of Euripides’ tragedy: Phaedra’s desire and Hippolytus’ resistance. Phaedra embodies passion, shame, and transgression. Hippolytus, in contrast, who represents purity, self-control, and loyalty especially to Artemis. Phaedra’s speech is described in terms of “madness,” “disease,” or “frenzy,” while Hippolytus’ refusal is couched in terms of “virtue” and “nobility.” The politics of language preserve a worldview where male strength lies in resisting women, casting the hero as morally elevated only through female exclusion.

© 2025 Melinessa Louis Douze. Licensed under Creative Commons Attribution 4.0 International (CC BY 4.0)

In Phaedra, gender roles are central to the tragedy, especially through the contrast between Phaedra's forbidden desire and Hippolytus's proud purity. Phaedra is portrayed as emotionally and sexually unstable, her desire treated as both dangerous and shameful. Her downfall reinforces patriarchal views where female sexuality must be hidden or punished. Meanwhile, Hippolytus's heroism lies in his control and rejection of passion, fitting the Greek ideal of masculine virtue. rational, proud, and emotionally restrained. Compared to Sita Sings the Blues, Phaedra is a woman destroyed by her feelings, while Sita is a woman silenced by social duty but both are trapped in male-dominated systems that define a hero through emotional suppression or moral superiority. Sita, especially in Paley's version, is allowed to speak back, while Phaedra's voice leads to her ruin.

© 2025 Melinessa Louis Douze. Licensed under Creative Commons Attribution 4.0 International (CC BY 4.0).

By crafting Enkidu to match Gilgamesh’s “stormy heart,” the gods frame male power as something wild, aggressive, and potentially dangerous unless checked by another man of equal force. The word “stormy” conveys emotional turbulence, suggesting that admired manhood in Mesopotamian culture was intense, unpredictable. Peace in Uruk is imagined not as communal cooperation but as the result of two men clashing until balance is achieved. This emphasis on physical struggle reflects a patriarchal worldview where masculinity is proven by combat and domination.

© 2025 Melinessa Louis Douze. Licensed under Creative Commons Attribution 4.0 International (CC BY 4.0)

The harlot’s invitation is an important turning point because it shows a woman actively guiding the male hero’s path rather than existing only as a passive figure. Shamhat uses sexuality as a form of persuasion, but the translation’s choice of the word “harlot” colors her power with moral suspicion, echoing patriarchal anxieties about female influence. Instead of being merely an object of desire, she functions as a bridge between wilderness and civilization, embodying beauty, culture, and religious order. This suggests that female sexuality is not only potent but also necessary for shaping male strength into socialized heroism. Enkidu’s willingness to follow her into Uruk and challenge Gilgamesh shows that the epic constructs heroism as relational male power defined in response to both female influence and urban culture. Unlike the Ramayana, where Sita embodies loyalty and sacrifice, Shamhat’s role is active and influential, showing how Mesopotamian traditions allowed women to act as agents of transformation, even if through sexuality framed as “dangerous.” The language of translation here is crucial: by choosing “harlot,” the text imposes judgment on Shamhat, reinforcing a patriarchal reading that might not fully capture her cultural role as a temple courtesan.

© 2025 Melinessa Louis Douze. Licensed under Creative Commons Attribution 4.0 International (CC BY 4.0).

While the ending may seem undignified with Xerxes’ pitiful return, I didn’t actually mind it. His downfall feels earned he overestimated himself and acted with overconfidence, and this is the consequence. That’s part of the lesson. Aeschylus might make him look pathetic, but it serves as a warning about unchecked ambition. In contrast, the dignity of Queen Atossa and the wisdom of Darius only highlight how far Xerxes has fallen, making the tragic message even more powerful.

Aeschylus is dramatizing the consequences of overconfidence and lack of moderation. The brutal imagery invites pity and horror, but also reinforces Greek identity and pride, showing how unity, skill, and strategy defeated overwhelming force.

This tragic report reflects the devastating cost of Xerxes’ ambition and poor leadership. By launching an overconfident invasion which led many brave men like Artembares and Dadaces to their deaths. The fact that high-ranking leaders are “tossed and flung” shows not only the brutality of the war, but also the collapse of Persian order under Xerxes’ rule. Aeschylus seems to mourn the soldiers, yet subtly critiques the emperor .

Hierodule: a sacred temple prostitute.

In this scene, something profound happens Enkidu experiences a loss of memory; he forgets where he was born. This detail gives us a lens to view him not just as a character fulfilling a destiny, but as a human being undergoing a deep personal transformation. It reflects a universal theme of losing one’s past to become someone new something still relatable today. The hierodule represents more than physical intimacy; she symbolizes a gateway into civilization and human society. Her presence also lends the scene a religious tone, contrasting with translations that use the simpler phrase “the woman.” This reinforces the text’s ancient and mythic atmosphere rather than framing it in a modern or emotionally raw way.