The Role Of The Gods In Hesiod's Theogony

We’re all interested in understanding our place in the world around us; the roots of our existence, and how we fit into the world around us. In ancient Greece, the ideology was the same. While looking for answers, mythology, or more specifically myth, was born. Ancient Greek lives were then affected by Hesiod’s Theogony, as it depicted their relations to the gods and to the universe itself.
Hesiod’s Theogony is about everything, but most particularly about the creation, or the birth, of the Gods (as implied by the title). The birth of the Gods, in cosmic order, starts with Chaos, then Gaia, then Tartaros and Eros. First in the order is Chaos, known in Greek as the “abyss” or the initial void, the source out of which everything was created.

Hereafter is Gaia, otherwise known as earth, whom gave birth to her domain through parthenogeneis; ultimately creating the mountains, the sky (Ouranos), and the sea (Pontos) in her sleep (which is found in line 131). Third in rank and preceding Eros, is Tartaros, another primordial deity and a region of the underworld. Lastly is Eros, another child of Chaos, who is known as the primordial god of desire or sexual love; who is otherwise known to have blessed Gaia and Uranus’s union in which produced the rest of the universe. From that point on, gods and goddesses were born; from Uranus to Cronus, then Cronus to Zeus.
As specified in the historical background behind Greek divinities, the gods and goddesses were represented with coherent personalities. Ancient depictions, represented the gods and goddesses differently. For example, Eros, in contradicting myths, is said to be the Greek God of Love, and son of Aphrodite and Ares or Aphrodite and Hermes. In other translations, he is a primordial god, one of the big three.
Greeks were curious towards understanding their existence in the universe; and it is because of their insatiable curiosity that philosophy came to be (in which lead to our own ‘western’ take on philosophy.