Can Power Lead its Owner to Rise or Downfall? A Comparison between King Oedipus and Inanna

The theme of power in both King Oedipus and Inanna seems to be an endeavor sought by every human being as a sort of reassuring self-existence, self-realization along with reaching full maturity. Achieving this power in fact means reaching the peak of human maturity curve whence man starts to go down this curve. Humans are all born weak, helpless and vulnerable. With the help of others, parents or custodians, they achieve their full growth and maturity which can help them to achieve power. In the process of gaining power, however, humans tend to suffer its positive or negative ramifications or repercussions. How our power is tinged can define our personal behavior. Power can be a double edged weapon that can brings about justice or tyranny. In the same way power can lead to our survival and to our devastation.

In his life journey, Oedipus starts out as an undesired and outcast child because of his parents’ belief in the prophecy of Apollo’s oracle as he (Oedipus) is destined one day to kill his father and to marry his mother. The belief in this prophecy, not the destiny or fate, seems to shape the lives of Sophocles’ characters in his play King Oedipus. Thus, the incidents of the play are carried on in contradicted events. His parents are sever and merciless enough to throw him to death,

Jocasta: …………….. As for the child,
It was not yet three days old, when he cast it out
(By other hands, not his) with riveted ankles
To parish on the empty mountain-side. (lines 716-719, p. 45)

However, the shepherd is kind and passionate enough to give him life;

Oedipus: in God’s name, what made you give it to this man?
Shepherd: I hadn’t the heart to destroy it, master. (lines 1183/84, p. 58)

And beyond the scene are the gods who seem to be just sadists that enjoy playing with human destinies which they themselves have ordained. Oedipus is raised by King Polybus and Queen Merope, his wife as their son who gradually gains power of being the prince of Corinth. Yet, haunted by the same prophecy which Loxias has told him, Oedipus leaves Corinth to avoid his destiny.

Oedipus: ……. Loxias said I was foredoomed
To make my mother my wife, and kill my father,
With my own hands shedding his blood. This is the reason
Of my long estrangement from Corinth. (lines 993-996 p. 53)

Oedipus approaches the pinnacle of his power when he solves the Sphinx’ witch’s riddle which no one in Thebes could do. In so doing he becomes the king and marries the queen of Thebes because he has delivered them from the Sphinx’ threat. Now that Oedipus is in the full power he is being decomposed by the corruption on which his power is built. Power does not always have positive repercussions as it can lead to pride, haughtiness, arrogance and tyranny. One of the characteristics of a despot ruler is that he considers himself a father to his people. From the very beginning of the play when Oedipus meets with suppliants, he addresses them as children and he boasts about his name and fame.

Oedipus: Children, new blood of cadmus’ ancient line –
What is the meaning of this supplication,
………………………………………………………………..,
………………………………………………………………..?
………………………………………………………………..,
But I am here to learn for myself – I, Oedipus,
Whose name is known afar. (lines 1 – 7, p.25)

When Zeus’ priest tells him their city’s afflictions, Oedipus shows his sympathy in a haughty manner and still calls them as children:

Oedipus: I grieve for you, my children. Believe me, I know
All that you desire of me, all that you suffer;
And while you suffer, none suffers more than I. (lines 53 – 55, p. 27)

Again power leads to the degradation and depravity of others even though those others are faithful and honest to the tyrant or despot. A powerful man, owing to his arrogance, believes that he is flawless, infallible and irrefutable; however, he is subjected to fear and fright, and to obstinacy and stubbornness; thus he turns into defensiveness and assaulting others. He is ready to throw accusations at the faces of those who counterfeit him with reality and truth. When Creon comes and gives him his first mild answers, Oedipus becomes torn between hope and fear.

Creon: Good news. That is to say that good may come
Even out of painful matters, if all goes well.
Oedipus: and the answer? You hold me between fear and
Hope. The answer? (Lines 87 – 90, pp. 27/28)

When creaon tells him the cause of their city’s afflictions; that is King Laius’ murder without avenge, Oedipus insists on revenge from the doer just to clear himself; thus begins to lose self-confidence and begins to take precautions to protect himself.

Oedipus: …………………………………………………….. My own cause too –
Not merely from a fellow-creature will clear this taint,
But from myself. The killer of Laius,
Whoever he was, might think to turn his hand
Against me; thus, serving Laius, I serve myself. (Lines 140 – 143, p. 29)

Oedipus, in a very long speech, incites his people to reveal the traitor, while they are silent. His enticement turns into threat if they refuse to speak or to reveal the doer and his accomplices, even if the doer, or his accomplices, is is one of his household members. (lines 217 – 272, pp. 31:33)

When the chorus recommends Teiresias, Lord Phoebus’ oracle to Oedipus to help disclosing the killer, Oedipus has already called the man. When Teiresias reveals the truth, despot Oedipus becomes over-defensive and accuses both Teiresias and Creon of conspiring against him. Oedepus chides, degrade and threatens Teiresias:

Teiresias: I tell no more. Rage with what wrath you will.
Oedipus: I shall; and speak my mind unflinchingly.
I tell you I do believe you had a hand
In plotting, and all but doing, this very act.
If you had eyes to see with, I would have said
Your hand, and yours alone, had done it all.
Teiresias: You would so? Then hear this: upon your head
Is the ban your lips have uttered – from this day forth
Never to speak to me or any here.
You are the cursed polluter of this land. (Lines 344 – 353, p. 35)
………………………………………………………………………………………………….
………………………………………………………………………………………………….
Oedipus: Do you think you can say such things with impunity?
Teiresias: I do – if truth has any power to save.
Oedipus: It has – but not for you; no, not for you,
Shameless and brainless, sightless, senseless sot! (Lines 369 – 372, p. 36)

Furthermore, Oedipus’ accusations are not only flung at the Oracle but also extended to involve Creon who is respectively his most faithful brother-in-law; so, he becomes over-defensive as he feels he is so vulnerable despite all the power he has, and which he claims to be given to him by the people of Thebes. He still gives false reasons for justifying his accusations against Creon:

Oedipus: (scenting a possible connection with Creon’s embassy):
Creon! Was this trick his, then if not yours?
Teiresias: Not Creon either. Your enemy is yourself.
Oedipus: (pursuing his own thought):
Ah, riches and royalty, and wit matched against wit
In the face of life, must they always be mated with envy?
Must Creon, so long my friend, my most trusted friend,
Stalk me by stealth, and study to dispossess me
Of the power this city has given me – freely given –
Not of my asking – setting this schemer on me,
This peddler of fraudulent magical tricks, with eyes
Wide open for profit, but blind in prophecy? (Lines 379/388, p. 36)

When Oedipus faces Creon with these accusations without any strong evidence, he degrades him to a degree of insult which is considered out of context.

Oedipus: Well, sir? What brings you here?
Have you the face to stand before my door,
Proved plotter against my life, thief of crown?
Do you take me for a coward, or a fool?
Do you suppose I wanted eyes to see
The plot preparing, wits to encounter it?
And what a foolish plot! You without backing
Of friends or purse, to go in quest of kingship!
Kingdoms are won by men and knowledge. (Lines 530 – 538, p. 40)

However, every piece of knowledge of the truth leads him to his downfall and devastation to which he is heading in obstinacy, as he telles his wife Jocasta that a drunk fellow has told him that he is not his father Polybus’ son, and that he has gone to Pytho where he has known that he would kill his father and marry his mother; and thereby deciding to leave Corinth and never to go back to it again to avoid committing these crimes, (Lines 781 – 797, p. 47). He tells her that the story of murdering Laius applies to what he has done of killing a group of people, at the same place, at the same time, (Lines 798 - 813) except for the doer whether he was one or a group of robbers,(Lines 838 – 843, p. 49). When he insists on having the shepherd and the only survivor of King Laius’ attendants brought to him to make sure of his brutal deed, the chorus realizes that Oedipus as a tyrant is nearing his end.

Chorus: ………………………………………………………………..
………………………………………………………………..
Pride breeds the Tyrant; swollen with ill-found booty,
From castled height Pride tumbles to the pit,
All footing lost. Zeal, stripped for civic duty,
No law forbids; may God still prosper it.

Thus power and knowledge have their own ramifications that lead Oedipus to his downfall and he precipitates his devastation according to the terms of the tragic hero in Greek drama.

 
Unlike Oedipus whose power and devastation are not sought for but come to him as destiny ordained by the gods, Inanna seeks power from the very beginning as she plucks the only buluppo-tree, which has been pulled out by the whirling South Wind, from the river Euphrates. She plants the tree in her garden in Uruk so that she can have a shining throne and a shining bed.

“How long will it be until I have a shining throne to sit upon?
How long will it be until I have a shining bed to lie upon?” (p. 5)

To get power and knowledge Inanna uses different means from those used by Oedipus. Oedipus uses physical despotism and tyranny as we have seen, while Inanna uses female weaknesses, tears, beauty and sexuality. When
The tree grows thick and its bark does not split; and a serpent nests in its roots, and the Anzu-bird nests in its branches and the dark maid Lilith builds her home in its trunk, Inanna becomes sad and weeps, but they do not leave her tree. She calls to her brother Uto, the sun god, for help, but Uto declines her request; so she calls to her brother Gilgamesh who stands by her. Armed himself with 50 minas around his chest, and his ax of the road and seven talents on his shoulder, Gilgamesh killed the serpent, flies the Uzu-birds and expels Lilith. Moreover, he makes her the throne and the bed from the tree trunk. In return for his help, Inanna makes him a pukku from the tree roots, and a mikku from the tree crown. (p. 9)

In her pursuit of power, Inanna prepares herself making her vulva so wonderful by leaning against the apple tree, so that she can tempt Enki to give her the mes. She goes to the Abzu, the sacred place in Eridu to meet Enki, the God of wisdom. When she arrives at Abzu, she is generously entertained by Isimud, Enki’s servant according to Enki’s instructions to him. Inanna and Enki drink beer till the latter gets drunk. In each toast they raise to each other Enki gives her me till she gets all the mes (aspects of power and wisdom).

(Fourteen times Enki raised his cup to Inanna.
Fourteen times he offered his daughter five me, six me, seven me.
Fourteen times Inanna accepted the holy me.) (p. 15)

The me which Inanna has got from Enki are: 1- high priesthood, godship, crown, throne of kingship, 2- scepter, staff, holy measuring rod and line, high throne, shepherdship, 3- princess priestess, divine queen priestess, incarnation priest, noble priest, libation priest 4- truth, descent into and ascent from the underworld, kurgarra, 5- dagger and sword, black and colorful garments, loosening and binding of the hair, 6- standard, quiver, art of lovemaking, kissing of the phallus, art of prostitution, art of speeding, 7- art of forthright and slanderous speeches, cult prostitute, holy tavern, 8- holy shrine, holy priestess of heaven, resounding musical instruments, art of song, art of the elder, 9- arts of the hero, of power, of treachery, of straightforwardness, plundering of cities, setting up of lamentations, rejoicing of the heart, 10- deceit, rebellious land, art of kindness, travel, secure dwelling place, 11- crafts of woodworker, of copper worker, of the scribe, of the smith, of the leather maker, of the fuller, of the builder, of the reed worker, 12- perceptive ear, power of attention, holy purification rites, feeding pen, heaping up of hot coals, sheepfold, fear, consternation, dismay, 13- butter-toothed lion, kindling of fire, putting out fire, weary arm, assembled family, procreation, 14- kindling of strife, counseling, heart-soothing, giving of judgments, making decisions. (pp.16:18). Inanna leaves for Uruk, loading her me on the Boat of Heaven

When Enki becomes sober and wakes up, he discovers the absence of the me; so he sends his servant Isimud six times to restore the me with the help of enkum creatures, with the help uru giants, with help of labama monsters, with the help of the sound-piercing kugalgal, with help of enunun and finally with the help of the watchmen of the Iturungal Canal; but all the six trials are in vain as Inanna calls to her servant Ninshubur to save the Boat of Heaven with the holy me. Inanna unloads the me and keeps them in the holy shrine of her city. She announces and presents the me to her people of Sumer, more me than Enki has given her. When Enki sees what Inanna does with the me, he blesses her and allows her to keep them in the shrine of her city Uruk.

Thus we can deduce that Inanna’s power is constructive and optimistic, while Oedipus’ power is destructive and pessimistic. Inanna uses her power to protect and bless her people, while Oedipus, a selfish narcissist, uses his power to protect himself, to satisfy his arrogance and to support his despotism.

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