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Genealogy of hesiod's theogony
Ancient greek mythology research papers
Genealogy of hesiod's theogony
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Theogony’s Purpose: An Analysis of Hesiod’s Theogony
Hesiod’s Theogony serves many purposes. One of his aims was to emphasize the strength of Zeus. Zeus was considered the ruler of all of the gods in Olympus, and was thus, portrayed by Hesiod to have tremendous strength. In Theogony, Zeus overcame countless obstacles to establish his rule. After defeating and overthrowing the Titans in a long battle, Gaea gets angry at his victory and conceives Typhoeus with Tartarus (Hesiod, Theogony, lines 823-826): “Typhoeus had muscular arms, fit for laborious action, \ and the tireless feet of a god of might. Surmounting his shoulders \ sprouted the hundred heads of a terrible serpentine dragon, \ flicking their dark livid tongues.” Zeus not only triumphed in his war against the Titans, but even against the monster conceived by Gaea and Tartarus, showing that he was almighty and deserving of his title as ruler of all the gods of Olympus.
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The second aim served by the stories is explaining the roles males and females play in society.
Similar to society, in Hesiod’s Theogony, the power initially resides with Gaea—a woman—until she is taken by Uranus as his lover forcefully. It was not until Cronus, Gaea’s son, was conceived, that his mother’s pleas for help were finally heard. Conspiring with his mother, he is the hero that comes to her help and cuts off his father’s genitals (Hesiod, Theogony, lines 171-175): “She hid him, couched in an ambush, and into his hands she delivered \ the sickle, toothed like a saw. Her plot worked out as she planned it. \ When Uranus came to her presence, bringing with him the darkness, and, panting with lust, embraced the mighty body of Gaea, \ from ambush Cronus’ left hand seized the genital part of his father.” The men in Hesiod’s Theogony played very dominant roles. This is no different from modern society where it is perfectly natural for a household, a city, or even a country to be ruled by a powerful male. This was what society deemed
normal. Lastly, another purpose served by Hesiod’s Theogony was an explanation of the gods and their behaviour. Hesiod showed that the gods were often chaotic in many ways. The gods’ actions were often morally questionable. They kill, are quick to anger, and are no strangers when it comes to incestuous unions. An instance of this is shown when Uranus forcefully mated with Gaea—his apparent sibling. Although Uranus and Gaea bore many children, he refused his offspring the opportunity to see light as he hid each one, afraid to give birth to the heir that will overthrow him (Hesiod, Theogony, lines 156-160): “As soon as each child was conceived, Uranus kept it well hidden, \ refusing it access to light, deep in the womb of the earth, \ and gloated over his action, while Gaea groaned in her travail.” Hesiod’s Theogony serves multiple purposes and contains many themes. Three of the most evident are his explanations of Zeus’ power, the gods’ rash and immoral behaviour, as well as the gender roles and power differences males and females hold in society and their similarity to ancient writing.
In Hesiod’s Theogony, the Muses, which are the nine singing goddesses who he came across one day while taking care of his lambs, serve as a guide to the poet’s genealogy and organization of the origins of the gods by inspiring him to write down the lineage as they sing it. Using their angelic voices, the Muses presented Hesiod with the history of the cosmos in order. Thus, inspiring him to become a poet; he made this major change in his life and that resulted in Theogony, a chronological poem that consists of short life lessons, punishments, and roots of many Greek gods and goddesses. In this poem, Hesiod described these accounts as songs, when in fact, they were long verbal stories of how the gods of Olympus came to be. The sole purpose of
While reading Theogony, it becomes apparent that Hesiod shows a bias for the eventual “fathers-sons” outcome, as the male sky-god Zeus is the literary equivalent of a “godmodding” character, or when character has the ability to do practically anything without limits or boundaries. As the story progresses, it becomes a pattern that last-born sons are trouble for their fathers. This pattern is consistent until Zeus takes over, when a potential first-born son becomes the problem. There is also something to be said about how often that the last-born sons are trouble for their fathers. The pattern is consistent until Zeus takes over, when a first-born son becomes the
In Hesiod’s Theogony, the tensions within a family seem to be an intensified version of issues that are relatable to people. The results of these tensions are also dramatic and have a tendency to have a fulfillment of the fears that were causing the tensions as a result. This implies that there is a natural cycle of destruction between father and son. Tension seems to arise with the implication of the woman’s creative nature juxtaposed to the destructive nature of her husband.
We don't have any exact dates for Hesiod, but it seems that his poetic activity dates from around the last third of the 8th century BC. We find his versions of the Prometheus myth in two of his works: the Theogony at lines 521-616, and the Works and Days, at lines 42-89. The Theogony in general discusses the origin and genealogies of the gods and the events that led to the establishment of Zeus as their king. The Works and Days is quite varied in content but overall could be described as giving advice for living a life of honest industry. In the Theogony the story of Prometheus comes as a narrative interlude and aims at explaining the origins of certain institutions ...
Cole's article is not to attack Aristotle on his views of where a woman should be placed within the social and political order, in accordance to the Classic Greek period. Her intrigue is within "surveying some central values of that particular social and political institution," (Sterba 79). At first she begins with Aristotle's view on gender and class in ethics. Making a definite point among the social/political class, ancient Greek women and slaves were only allowed their male citizens to think for them. Being dependent on men silences the women and slaves without a voice to speak out, for the women work while the men socialize with others, the men assume that the women do not need a voice. According to Aristotle, even a woman's virtue is to be subservient to all males. As a part of common life the woman is considered the pack horse and the mother to raise the children, for the men. With all the work that women put into their specific households, some education and training would mature from the experience. It was thought again by Aristotle within; Deliberation, Education, and Emancipation, that woman did not possess the aptitude for practical reasoning. For whomever possessed practical reasoning carried with them authority on their decisions and the action pending. From these three classic Greek examples of how women were considered mentally and treated physically, the author Cole provides a progressive outlook of how women could have gained social and political power in a society of male dominant figures.
...the god based upon conflicting traits of fear, deceit, and lust. Zeus' main characteristic is power in both Greek and Roman mythology. However, when Ovid's Metamorphoses is compared to Hesiod's Theogony, Juno's power is limited. Ovid's lack of respect and belief about Jupiter is apparent in his writings, which portray Jupiter as fearful, cunning, deceitful, and lustful. In opposition, Hesiod views Zeus as fearless, intelligent, and certainly not lustful. Zeus' characteristics in the Theogony are reflected from Hesiod's belief about the god to be much more than a worthless myth to the Greeks. Instead of mocking and disrespecting the all-powerful god of Greek and Roman mythology, Hesiod respects Zeus as the most powerful god.
The role of women in Hesiod's Theogony and Works and Days is outstandingly subordinate. There are a number of times in Hesiod's text that despises women, being mortal, immortal, or flesh-eating monsters. The overall impression of women from Theogony and Works and Days, leads one to believe that Hesiod is a misogynist.
Hesiod tells the story of how the curse of Pandora came to be in his writing. In his two works Hesiod, Works and Days and Hesiod, Theogony that contain the story of Pandora are both writing in a slightly different perspective. However, at the end both have the same meaning to them. That Zeus created women as a punishment for men. In developing this meaning in both poems Hesiod uses a few different things in each story as oppose to telling the same story for both. Hesiod, Works and Days and Hesiod Theogony have the same meaning and most of the same plot but different in some aspects.
Yet, despite the fact that no two women in this epic are alike, each—through her vices or virtues—helps to delineate the role of the ideal woman. Below, we will show the importance of Circe, Calypso, Nausicaa, Clytaemestra, and Penelope in terms of the movement of the narrative and in defining social roles for the Ancient Greeks. Before we delve into the traits of individual characters, it is important to understand certain assumptions about women that prevailed in the Homeric Age. By modern standards, the Ancient Greeks would be considered a rabidly misogynistic culture. Indeed, the notoriously sour Boetian playwright Hesiod-- who wrote about fifty years before Homer-- proclaimed "Zeus who thunders on high made women to be evil to mortal men, with a nature to do evil (Theogony 600).
In Ancient Greece, women had little to no freedom in their lives. For instance, they had no role in politics, leaving that completely to men, were expected to stay indoors for the majority of their lives doing household work because they were under the control of a male relative, usually being their father or husband, and they were not allowed to study medicine. These standards were set by great writers such as Aristotle who wrote of women being inferior to men. He believed women were more emotional, which is why they would be useless in politics, and they were more deceptive and mischievous. Because only men were doctors, many women were dying during childbirth due to the fact that they felt uncomfortable about having a man handle their pregnancy.
Roman and Greek mythology are filled with multiple interpretations of how the creator, be it the gods or nature, contributed to the birth of the world. These stories draw the backgrounds of the gods and goddesses that govern much of classical mythology. Ovid’s Metamorphoses and Hesiod’s Theogony are two pieces of work that account for how our universe came to be. A comparison of Theogony with Metamorphoses reveals that Hesiod’s creation story portrays the deities as omnipresent, powerful role whose actions triggered the beginning of the universe whereas in Metamorphoses, the deities do not play a significant role; rather the humans are center of the creation. The similarities and differences are evident in the construction of the universe, ages of man, and the creation of men and women on earth.
One of the conflicts in Antigone, is the struggle between men and women. Ismene tells Antigone that since birth, women “were not born to contend with men,” (75) displaying women’s obedience and passivity. In the same passage, Ismene says: “we’re underlings, ruled by stronger hands,” (76) a representation of men’s aggressive and “stronger hands” that dominate women and treats them as second-class citizens. The only woman in Thebes who desires to break free from these chains is Antigone, who stands up against Ismene’s passivity urging her to “submit to this,” (77) and defy Creon by burying Polynices. By breaking Creon’s edict, Antigone challenges the traditional gender roles women and men play. In what ways does the theme of gender in Antigone, demonstrate the passion and choices behind Antigone and Ismene’s decisions?
Schlegel, Catherine. "Introduction to Hesiod." Introduction. Theogony and Works and Days. Ann Arbor: University of Michigan, 2006. 1-10. Print.
It is ironic that the entity in existence was the being called Chaos, for although it's Greek translation is Chasm, or emptiness, I believe that chaos and disorder will be their fate if the gods continue this eternal cycle of increasing self destructive behavior. All of this, however, was created as through the beliefs and imagination of Hesiod. Historians and mythologists still can not concretely separate, in his two stories, the Theogony and the Works and Days, which parts were of his imagination and which were not; it is therefore difficult to determine what the author's overall message was to the readers. It is possible that Hesiod wrote these stories in order to discredit the gods with gossip of their alleged human-like violence and sexual transgressions.
Women’s lives are represented by the roles they either choose or have imposed on them. This is evident in the play Medea by Euripides through the characters of Medea and the nurse. During the time period which Medea is set women have very limited social power and no political power at all, although a women’s maternal and domestic power was respected in the privacy of the home, “Our lives depend on how his lordship feels”. The limited power these women were given is different to modern society yet roles are still imposed on women to conform and be a dutiful wife.