Hi folks! I want to use this week’s responses to dig into some of the key ideas of the course. Choose a question that you’re not sure about and talk about what you think is most important to understanding this aspect of the story.

Remember, the point here is not listing facts but interpretation. The questions on the review are meant to help you find a way of talking about the course material and making evidence-based assertions about how we can best understand the gender in the ancient world.

 Why does intercourse with Shamhat transfer Enkidu from the wild to civilization? How does he change?

Intercourse with Shamhat transfer Enkidu from the wild to civilization because it was his first social interaction with attachment towards a woman, even if it was a through intercourse. In the Epic of Gilgamesh, Shamhat was a harlot, meaning a prostitute. She was previously experienced with intercourse and Enkidu was not. Enkidu was more familiar with the wild things such as running with gazelles, being with wild animals, having little to no mannerism. Within the interaction of Shamhat and Enkidu they have sexual relations for 7 days straight and her purpose was to use her sexuality to make Enkidu a mature, civilized man, In the presentation slides used in class for Meeting 2, it states that “Shamhat doing the “work of woman””. After the interaction of Shamhat and Enkidu, he changed into a civilized man who had a sense of what was wrong and right, how to wear clothes, and he gained awareness which led to his conflicting interaction with Gilgamesh

The dichotomy between public/private life and present/future is one of the most effective means of interpreting ancient gender expectations; however, this model of duality tends to underestimate the contributions that women made throughout history. This dichotomy illustrates that men were generally considered to be associated with public, immediate action, while women were seen as being associated with the private realm of the household, as well as the future by means of reproduction and continuing the line of the family. However, there are many instances from the course that point to the fact that women often exercised power and influence well beyond these limitations.

For example, in classical Athens, the majority of women were barred from engaging in political life and were expected to remain in the domestic/private sphere. This is a fairly accurate representation of women’s historical roles. However, festivals such as Thesmophoria provide evidence that women collectively possessed religious authority and power that impacted the entire community; thus creating an association between their private religious practices and their public authority. Similarly, Penelope, as portrayed in Homer’s Odyssey, is portrayed as primarily living in the domestic/private realm, but the fact that she can control the domestic sphere by means of cunning and strategic plots demonstrates that she is directly linking her actions to Odysseus’ authority, and she plays a critical role in his eventual restoration to power.

When one considers Roman society, it only becomes more complicated. Roman society had so-called "Vestal Virgins" who were publicly sacred figures that indicated stability for the future of Roman society; other women, such as Cornelia, were recognized for shaping future leaders through their actions rather than through formal political involvement. Therefore, although the dichotomy of public/private and present/future helpsexplainr the ideals of ancient civilization, it is not a complete representation of the numerous ways in which women were active participants in the development of ancient societies.

The gods of Olympus create Pandora, who is later given the role of the first woman on earth, as punishment to humanity because of Prometheus's disobedience in helping humanity. In the tale, Hesiod describes Pandora as the first woman evil. In addition to the terrible things she brings to the life of mortals, she possess great beauty, charm, and intelligence, as well as bringing to life all of man's evil. By opening the jar, she transforms herself from a tool of the gods to be a vessel of the punishment of the gods upon mankind, in the form of the first woman evil, as designed by the gods. All the suffering of the world is a punishment of the divine she is just the tool, the vessel, who allows the punishment to circulate in society.

The ancient Greeks believed, as portrayed in the story, that all the misfortune which occurs in someone's life is because of the direct punishment of the divine. In addition, women in ancient Greece were viewed as the vessel which brought misfortune to the world. Pandora myth is an illustration of that Greek thought.

Pandora’s mythology also corresponds with the biblical story of Eve, who, like Pandora, is the first woman and is also connected with the first introduction of anguish and pain into the world. By eating from the forbidden tree, Eve causes the first loss of innocence and the introduction of suffering, death, and the toil that comes with labor. In all of these myths, women are seen as too curious and too persuasive, and there too are women at the center of the pivot of all history. While the final power is claimed to lie with the gods or God, the blame is placed on women.

These myths reflect the same societal fears about gender, power, and the control of knowledge. Pandora and Eve are not painted as fundamentally wicked. Rather, their stories are meant to warn of the dangers of disobedience and excessive curiosity. These myths show that early societies placed female characters as the primary reason for suffering and used them to justify the subordination of women by associating them with temptation and dire consequences.

I think these stories are intense because they tell us a lot more about the societies that crafted the stories than they do about the women in the stories themselves. By attributing the weight of the world’s suffering to the characters Pandora and Eve, these societies constructed narratives that leaned on the oppression of male authority while casting the women as morally powerful and socially threatening. Analysis of these particular narratives assists in understanding the myths about ancient societal structures and gender, and the reason they believed these ideas for so long.

The story of “The capture of the Sabine women” is significant because it explains the early growth and survival of Rome, showing how the newly founded city secured wives for its male population. The story reflects the importance of the Roman matron, as they acted as a peacemaker by successfully stopping the war between Rome and the Sabine. "The capture of Sabine Women "by Livy states that the women said, “We would rather be dead than be widowed or orphaned”. This shows both their loyalty and bravery. Even without holding high positions, such as a political or royal figure, they were able to intervene and prevent the war. Additionally, their importance can  also be seen as they bear children and help in the continuity of Roman generation. 

How does fear of women appear in ancient societies?

Fear of women appears clearly in ancient societies through myths, stories, and laws. Women were often shown as dangerous, emotional, or destructive because men feared their power and independence. One example is Pandora. Pandora is blamed for bringing suffering into the world. This shows fear of women and the belief that women cause problems and chaos.

Another example is Medea. Medea becomes dangerous when she acts independently and takes revenge. Her story shows fear of women who do not follow social rules.

A third example is Antigone. Antigone challenges male authority by disobeying the king. She is punished, which shows fear of women who resist power.

In conclusion, fear of women shaped how women were portrayed in ancient societies and helped justify controlling them.