Role of Women in Hesiod’s Theogony and Works and Days

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.

In the poem written by Homer, "The Odyssey", there is evidence of these views as pointed out by Sue Blundell. In her book, Women in Ancient Greece, she gives many examples but I would like to just touch on a few. Sue suggests many of the monsters encountered in The Odyssey are unmistakably female. Woman are to be seen as having a sexual power to engulf and obliterate men if they become to closely involved with them (Blundell, 51). This might explain why women are kept in check in Greek society and why men are not to be blamed for their

In the text Mythology by Edith Hamilton, women are portrayed as being property and objects. During this time women were seen to be not as "good" as men. They saw perfection in relationships between men and young male adults as the best relationships to have. However, homosexuality was frowned upon. Men were considered knowledgeable and educated, but women were seen as a burden placed on man by the Gods. When it came to women nothing was valuable about them but their beauty. When a woman was beautiful she was wanted by many men: a man would do almost anything to have the possession of a beautiful woman and have her as his property. It was as if a woman’s role was to only be a man’s beautiful possession and to procreate the lineage of a

Women have been belittled by men since the beginning of time. This is demonstrated in the novels Oresteia by Aeschylus and Civilization and Its Discontents by Sigmund Freud. Men have always held the upper hand in society, politics, and technological advancements. Women have been purely sentimental sexual objects. Freud is keen to state that a man’s wish to fulfill his sexual desires is crucial. Women are cast as purely sexual objects, and, furthermore, as entirely unreasonable and illogical. In the novel Oresteia, we learn how women are sensitive, emotional, and exceptionally incoherent to men in the play. However, throughout the play the women, such as Clytemnestra, the king’s wife, prove that women are not pieces of meat. She is a great leader who is a remarkably strong mentally, and who can easily outsmart a man. However, women like Clytemnestra are a minority in these works of literature. Most women are perceived in literature as domesticated creatures who are irrational and emotional. Freud maintains a condescending attitude toward women, seeing them as mere objects, while Aeschylus helps reinforce Freud’s attitudes. By enforcing the gender roles in Greek society it is easy to reflect powerful female character who carry the mentality of a man, portrayals of "wrong womanhood" and solely displaying women’s sexual and family interests.

Hesiod leaves no doubt that the existence of women is on balance a terrible thing for men. Zeus ordered Hephaistos to create women as a punishment for his having been decieved.. Women were to be a poisoned gift for men, which "all shall take to their hearts with delight, an evil to love and embrace" (W&D, 57-59). In the Theogony women are called "a great plague" because they are "ill-suited to Poverty’s curse, but suited to Plenty" (592-93), among other flaws. While Hesiod offers some well-turned phrases in praise of womens’ good qualities, it is unmistakable that these positive attributes are all put there by Zeus for the sole purpose of making woman an "inescapable

The Greek and Roman societies were a very patriarchal society. This is reflected throughout the myths in classical mythology. By looking at the many pieces of literature involving Greeks and Romans we will see that the roles women portrayed are very different from women’s roles in today’s society. Although there are a few similarities to women’s roles in today’s society, their roles are more like those women in the past. We can see this by looking at the qualities of Greek and Roman female gods and looking at the roles women play in the myths.

The Greek poet Hesiod once said that “A man wins nothing better than a good wife, and then again nothing deadlier than a bad one.” This proved to be especially true for Israel, for they suffered many things because of their intermarriage with foreign women. In doing so, they not only afflicted Ezra, but the Lord of heaven and earth. They, therefore, stood condemned. However, the Lord, being full of mercy, did not punish the Israelite nation as severely as He could have. Ezra acknowledges this in his prayer, as well as the guilt of his people, and then concludes chapter nine by proclaiming the righteousness of God.

The Odyssey, by Homer, was written with the Greek mindset that women were supposed to be submissive. If the woman in question was not submissive enough, she was depicted as cruel, selfish, a monster, or a whore. This is true for both mortal women, such as Penelope, and immortal goddesses, such as Calypso. Mortal women were expected to be good faithful wives who listened to everything the head of the household said, while goddesses were expected to follow the gods every order and were called sexist slurs if they ever got involved with a mortal man.

Throughout Ancient Greek times, women were universally perceived as prominently inferior to all other individuals. Ample arguments surround Plato and his advocacy, or lack thereof, on behalf of women. Scholars diverge in calling Plato an early advocate for equality among sexes, versus an antifeminist who did nothing to promote equality for women in society. In this paper I will discuss the views of scholars that hail Plato as an early advocate on behalf of women, as well as scholars refuting Plato the title of feminist. Furthermore, I will argue that Plato was not an early advocate on behalf of women, nor was Plato antifeminist; rather, Plato was profoundly concerned with the progression and overall wellbeing of the state, and thus used women to promote his agenda.

The role of women in ancient Greek life was insignificant compared to that of Greek men. A woman's job was to take care of the children and to cook and clean unless she had servants or slaves that would do it for her. Yet, in Greek mythology, women were often written as major characters. Well-known Greek plays contain many well-written, complex, female characters. Female individuals in Greek mythology were often seen as very powerful and fierce and were depicted by “her wits, her beauty, or her bad deeds.”

Euripides was not one for female stereotypes. He gave his female characters realistic reasons for their behavior and while it the female characters’ actions, such as killing her offspring and killing their husbands, is frowned upon in a patriarchal society, it was as if Euripides made a point to have men stop viewing women under a passive light and give more thought on how women’s thoughts. Because Euripides partial understanding of women, he redefines beauty in his female character Helen, and has her viewed as a beautiful woman with good intentions instead of a “bad” woman. The beauty of a woman has an impact on men. In

The epic genre of literature is notoriously male-dominated. Most traditional “heroes” are male, while female characters are relegated to the background, serving, for example, as villains for the hero to defeat or love interests for him to protect. Vergil’s Aeneid is no exception to this concept - written between 29 and 19 B.C, the portrayal of women in the piece is obviously based in ancient stereotypes and archaic gender roles, which come across to the modern reader as fairly worn out. By nature, the Aeneid tends to minimize the roles of these characters, notably the goddess Juno and Queen Dido of Carthage, and often focuses on how they impact the protagonist, Aeneas, rather than truly exploring the characters themselves. Therefore, from

Gender inequality has been a controversial topic for numerous religions and cultures throughout history. Women were commonly regarded as the subservient gender, an idea that was no different in Ancient Greece. Throughout Greek mythology, women were considered inferior and troublesome symbols, while men were known for courage, leadership, and strength. While there is no argument of the flagrant sexism that is illustrated in Greek mythology, it can also be claimed that women were given a situated position of freedom, necessity, and power as well. Many popular Greek plays and myths contain several complexes and well described female characters. These goddesses themselves, partook the role of victim, heroine, and villain as it illustrated the diversity of characters in which women were portrayed and seen in both Ancient Greek society and mythology, allowing us to question “Were the women of Ancient Greek mythology equally represented as free and superior?” The creation of the Greek mythological universe, the creation of multi-gendered goddesses or deities, and the free and superior personalities accredited to women in Ancient Greek mythology to answer the question that women were fairly represented as powerful in Ancient Greek mythology.

It wasn’t until the Greek and Roman empires that gender roles in society really started to widen the gap between males and females. The combination of a growing belief of women as servants and the impact of mythology on culture culminated in a “gender specific code of conduct” (Evans). In Greek mythology (coincidentally written by men), the Hesiod’s Theogony (The Birth of the Gods) played a tremendous role in the status of man and woman (Mason). In Theogony (The Birth of the Gods), Prometheus lives in a world of only men where life was great. There was no work and all leisure. Prometheus makes the Gods

Apart from Prometheus’ sentencing of eternal torment, Zeus devised a way for humans to endure “sorrowful troubles.” Recompensing for the fire stolen back, he told all men “I shall give them an evil in which all may take delight in their hearts as they embrace it.” This evil was specifically named Pandora. With that, Zeus “ordered renowned Hephaestus as quickly as possible to mix earth with water and to implant in it a human voice and strength and to fashion the beautiful and desirable form of a maiden, with a face like that of an immortal goddess. But he ordered Athena to teach her the skills of weaving at the artful loom, and golden Aphrodite to shed grace, about her head and painful longing and sorrows that permeate the body. And he commanded the guide Hermes, slayer of Argus to put in her the mind of a bitch and the character of a thief.” Ultimately, we still question why women were the start of all evil and trouble? Or even, why did Prometheus only create man out of clay? Though we may never encompass all answers completely, we know that this is complex. We know that