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Gilgamesh and the Cost of Kingship
Gilgamesh returned to Uruk after defeating every man who could withstand his arms and ruled through strength and arrogance. The people condemned his taking of their sons and brides, then appealed to the gods, who called on Aruru to create a remedy. Gilgamesh's Tyranny in Uruk Gilgamesh went abroad and defeated every man who could withstand his arms before he returned to Uruk. He stormed through the city by day and by night, proud of his strength and royal power. The men of Uruk said that he sounded the alarm for his own amusement and that his arrogance had no bounds. No son remained with his father because Gilgamesh took them all. They said that a king was a shepherd to his people. The people also condemned Gilgamesh’s treatment of women. They said that his lust left no virgin with her lover. He claimed the bride-right and sought sex with another man’s bride on her wedding night. The complaints named a warrior’s daughter and a noble’s wife. The women prayed to their goddesses and repeated their sorrows month after month. The men of Uruk appealed to the gods for relief. The gods of heaven heard their complaints and went to Anu, the god of Uruk. They said that Gilgamesh had been made strong as a savage bull, that no one could withstand his arms, and that he took the sons and brides of the city. Anu heard their lamentation, and the gods called on Aruru, the goddess of creation. Source note: Primary text: the ancient sources. Corpus check: Gilgamesh. A New Translation of the Ancient Epic (2021) [Retail]; THE EPIC OF GILGAMESH : an English version with an introduction. Gilgamesh Returns to Uruk Gilgamesh returned through the gate by which he had first gone out, with Urshanabi travelling beside him. They journeyed for twenty leagues, then stopped to eat. After another thirty leagues, they halted for the night. Gilgamesh saw a well of cool water, went down to it, and bathed. A serpent lay deep in the pool. It sensed the sweetness of the flower Gilgamesh carried, rose from the water, and seized it. The serpent sloughed its skin and slipped back into the well. Gilgamesh sat down and wept. He took Urshanabi by the hand and asked whether all his toil and suffering had brought him anything. The creature of the earth now possessed the prize. The stream had already carried the flower twenty leagues towards the channels where he had found it. He had found a sign and then lost it. Gilgamesh continued with Urshanabi and reached Uruk again. He then directed Urshanabi to climb the city wall, walk its length, survey its foundation, and study its brickwork. The wall was made from oven-baked bricks. It marked what Gilgamesh had achieved for the city. The journey ended with Gilgamesh directing attention to Uruk and its enduring wall as the lasting work of his life. Gilgamesh Returns to Uruk. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: THE EPIC OF GILGAMESH : an English version with an introduction; Gilgamesh. A New Translation of the Ancient Epic (2021) [Retail]. The Gods Condemn Enkidu After killing the Bull of Heaven, Gilgamesh and Enkidu returned to Uruk. They cut out the Bull’s heart and gave it to Shamash. In the palace, they washed their hands in the Euphrates, embraced, and went away. The heroes gathered in the streets, and Gilgamesh called to the singing girls. He asked who was the most glorious of heroes and the most eminent among men. They answered that Gilgamesh was both. Feasting and celebration continued in the palace, and the two heroes later lay down to sleep. During the night, Enkidu dreamed that Anu, Enlil, Ea, and Shamash sat in council. Anu said that Gilgamesh and Enkidu had killed the Bull of Heaven and Humbaba, guardian of the cedar forest. Because of these killings, one of the two had to die. Enlil declared that Enkidu would die, while Gilgamesh would live. Shamash objected. He asked whether the two had not killed the Bull and Humbaba at his command, and questioned why Enkidu should die. Enlil grew angry and asked why the Sun God had marched with them as a comrade in arms. The gods nevertheless chose Enkidu as the victim. Enkidu rose and told Gilgamesh the dream, calling him his brother. He understood that death would separate them. Lying before Gilgamesh, he shed streams of tears and lamented that no one would bring him back from the dead. He would sit with the shades, cross the threshold of death, and never again see his companion. The judgement followed the deeds that had brought the two heroes together. Enkidu had refused Humbaba’s plea for mercy, broken the taboo of the gate, and insulted Ishtar. Gilgamesh had shared in the killings, but the punishment fell first on Enkidu. Source note: Primary text: the ancient sources. Corpus check: Gilgamesh. A New Translation of the Ancient Epic (2021) [Retail]; THE EPIC OF GILGAMESH : an English version with an introduction.
Degas Backstage: The Work Behind the Ballet
Edgar Degas transformed ballet depictions by moving past the stage performance into rehearsal halls and dressing rooms. Through rigorous sketching and close observation, he recorded the relentless training and social dynamics behind the Paris Opéra. Shift to the Practice Room Edgar Degas was born in Paris to an affluent family and initially studied law before committing to art. He trained under Louis Lamothe, a former pupil of Ingres, and spent time copying masterworks in the Louvre alongside travels to Rome, Naples, and Florence. During the late 1860s, after producing early historical paintings and portraits, Degas shifted his focus to contemporary urban subjects, including racecourses, women at work, and the theatre. After serving in the artillery during the Franco-Prussian War and making a trip to New Orleans in 1872, Degas returned to Paris and helped organize the first Impressionist exhibition in 1874. From the early 1870s onward, his interest turned decisively toward the ballet. Rather than limiting himself to public performances, he sought entry into the rehearsal halls and practice rooms where dancers took their daily lessons. Small early compositions like The Rehearsal Room (c. 1871) and The Dance Lesson (1872) record these working spaces with careful precision. In the Paris painting, ballet master Louis Mérante stands holding a staff while guiding a student, surrounded by dancers in rehearsal dress. Arched mirrors positioned along the walls reflect opposite sides of the room, suggesting a broader environment of disciplined repetition. Practicality, Observation, and Craft Capturing the mechanical effort of ballet demanded extensive observation and scores of preparatory sketches. In Le Foyer de la danse à l'Opéra de la rue Le Peletier (1872), Degas arranged a balanced group of figures across the canvas, assigning each dancer an individual movement or pause. He chose to document physical fatigue, stretching, and routine instruction rather than polished theatrical elegance. Degas drew upon varied artistic precedents to structure his rehearsal scenes. While his precise draftsmanship and small scale recalled the eighteenth-century genre scenes of Watteau and Pater, his framing reflected a keen interest in photography and Japanese prints. He used unexpected cropped angles, off-centre compositions, and natural light entering from hidden side windows to convey an unposed quality. Unlike many Impressionist colleagues who favoured small, variegated strokes outdoors, Degas maintained structured contours and applied bold, slashing brushwork inside the studio. He experimented with photography to capture sudden shifts in posture, treating the canvas like a frozen snapshot. This careful preparation allowed him to render complex physical movement while preserving an air of absolute spontaneity. Degas dance class. Public domain; source: Wikimedia Commons. The Viewpoint of the Opera Insider Degas gained behind-the-scenes access to the Paris Opéra through personal connections with figures like the composer Désiré Dihau and the librettist Ludovic Halévy. In compositions such as Dancers Backstage (c. 1875) and The Curtain (c. 1880), the viewer experiences the scene from the perspective of an insider standing in the wings or beside stage flats. In The Curtain, pastel applied over a monotype base depicts dancers in rose stockings alongside performers dressed en travesti in yellow-orange pants. Positioned among them are the rigid, black-clad legs of male subscribers, known as abonnés. Members of exclusive groups like the Jockey Club held significant influence at the Opéra, possessing private admission rights to the green room and acting as financial patrons. Degas examined these social encounters directly in Dancer in Her Dressing Room (c. 1880). The artwork shows a young performer preparing for the stage while an older duenna, often the dancer's mother, adjusts the waist of her tutu. Deep in the shadows at the edge of the room sits a male protector, illustrating the patron system that operated behind the public spectacle. Visual Contrast and Distance Throughout his ballet series, Degas built strong visual contrasts between dark geometric forms and brightly coloured performers. In Musicians of the Orchestra (1872), the dark heads of the foreground musicians loom large against the illuminated pink and white tutus on stage. A similar device appears in Ballet Dancer (c. 1878), where the dark silhouette of a double bass cuts across the light fabric of a performer's dress. In works like Café-Concert (c. 1878) and Dancers at the Old Opera House (c. 1877), Degas positioned the viewer within orchestra pits or stage boxes. In Dancers at the Old Opera House, the dancers recede into the space with overlapping tutus and tangled legs, seen directly from an executive box. The dark shadow of the box foregrounds the bright stage, emphasizing physical distance. While contemporary writers often expressed patronizing attitudes toward ballet dancers, Degas maintained an objective distance. He avoided sentimental treatment, choosing instead to record both the ambition of the dancers and the vanity of the abonnés with cool detachment. In his monotypes and pastels, he frequently caricatured both parties, accentuating clumsy gestures and social pretensions with equal neutrality. Late Works and Technical Shift By the mid-1880s, when Degas reached the age of fifty, his failing eyesight led to a shift in his artistic media. He relied less on oil painting and dedicated more time to pastels, monotypes, and wax sculpture. These materials allowed him to work directly with tactile forms and broad, expressive strokes of colour. His late depictions of dancers grew increasingly abstract and focused on primary forms. In Dancers on the Stage (c. 1885), figures are cropped radically by the frame, with a forearm extending into the lower corner to imply a viewer standing just inside the wings. The specific social context of the abonné faded, replaced by an intense concentration on body contours, light, and surface texture. Rather than viewing the dance as narrative theatre, the older Degas treated the human body as a vehicle for studying posture and physical effort. Dancers resting on stage, such as those in Ballet Dancers (c. 1878), provided structural shapes that he reconfigured across dozens of late pastels. His backstage series ultimately documented the physical labor of dance through rigorous drawing and technical experimentation.
Osiris: Death, Kingship and Rebirth
Geb appointed Osiris to rule humanity, and Osiris ruled Egypt with Isis during a golden age. Seth killed him, Isis and Nephthys gathered his remains, and Anubis made him the first mummy before the gods made him king and judge of the dead. Osiris Becomes King of Egypt Geb appointed his eldest son, Osiris, to rule humanity. Thoth became his viceroy and lit the sky at night while Ra passed through the underworld. In most tellings, Osiris was born wearing a crown, and the sun god chose him to succeed Geb. Osiris and his sister Isis had fallen in love in the womb. They became consorts and ruled Egypt together. Isis served as his queen and chief protector. Their reign became a golden age, but it did not last long. Seth grew jealous of his brother’s power and decided to murder him. In one telling, Seth took the form of a bull, a hippopotamus, or a crocodile, attacked Osiris, and threw him into the Nile, where he drowned. In another, Seth struck Osiris down and trampled him. Some later tellings said that Seth tore the body apart. Isis and her sister Nephthys searched for Osiris and gathered his remains. Isis used her magic to reverse the effects of decay. Anubis, the god of embalming, made Osiris into the first mummy. Osiris died and became the Inert One. The gods later decreed that he should be resurrected as king and judge of the dead. His rule continued in the realm of the dead, while Horus, his posthumous son, became king of the living. Osiris then ruled the underworld. Horus ruled the living, and Seth remained opposed to Osiris’s family. Source note: Primary text: the ancient sources. Corpus check: Magic in Ancient Egypt *ISBN 0292765592*; Handbook of Egyptian Mythology. The Birth of Osiris Nut gave birth to Osiris at Thebes on the first of five intercalary days before the Egyptian New Year. Thoth had created the five days for Nut because he loved her. They allowed her to give birth after she had been forbidden to do so during any month or year. A voice sounded in the temple when Osiris entered the world. It announced that the great and good king had been born, or that the lord of all had come into the light. Ra acknowledged Osiris as his heir. Nut then gave birth to the other children on the remaining days. In one telling, she bore Horus, Set, Isis, and Nephthys after Osiris. In another, she bore Isis, Seth, Nephthys, and Horus the Elder. The five days were therefore linked with the births of Osiris, Horus, Set, Isis, and Nephthys. Some tellings included Horus the Elder among Nut's children. Nut was the daughter of Shu and Tefnut. She was the consort of Geb, the earth god, and became the mother of several important deities. Nut and Geb had embraced so closely that nothing could exist between them, and Nut could not give birth to the children she had conceived. Shu separated them and held Nut above Geb. Her body became the sky, while Geb remained below her. Nut could then give birth to her children. The parentage of the children also differed. In some tellings, Ra fathered Osiris and Horus, Thoth fathered Isis, and Geb fathered only Seth and Nephthys. In the telling of Osiris's birth, Ra still recognised Osiris as his heir. Nut gave birth to the children across the five extra days, before the new year began. The Birth of Osiris. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Egyptian Mythology. Osiris's Fertility Rebirth Seth struck down Osiris, and Osiris died. His death became linked with the dwindling of the Nile and the decline of vegetation. His body was enclosed in a tamarisk tree, which grew to an enormous size and showed his power to bring fertility. Osiris was also linked with Nedit, which was said to be where he was killed or where Isis found his body. Horus restored Osiris by presenting the power of his Eye to him. This act raised Osiris into renewed divine life. Osiris then became the god of the fertile lands of the Nile valley, floods, and vegetation. His death was identified with the yearly decline of the Nile, and his resurrection with the return of its flood. The floodwaters brought life to parched land. When the waters receded, wheat and barley grew in the fields. Osiris's body was identified with barley, while Seth was compared with the donkeys that trampled the grain during threshing. Osiris's death and renewal were therefore linked with reaping and sowing. He was also regarded as the source and substance of corn, vines, and trees. He taught people to farm, to grind wheat and barley into flour, and to make bread. During festivals of Osiris, people made mummies of corn by filling a mummy-shaped linen case with seed, watering it, and allowing seedlings to grow through the linen. These Corn Osirises represented the new life of the dead, as seed corn grew into new plants. People also made similar figures with an erect form. Osiris was shown regenerating inside a tree. His death and renewed life were identified with the annual return of fertility to Egypt. Source note: Primary text: the ancient sources. Corpus check: Egyptian Mythology.





