pandora (1)
You also want an ePaper? Increase the reach of your titles
YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.
PANDORA<br />
The First Woman on Earth<br />
Presented by:<br />
Prof. Dr. Mr. Maqsood Hasni<br />
Free Abuzar Barqi kutab'khana Aguest 2017
The First Woman on Earth<br />
Painting by<br />
John William Waterhouse<br />
"...the woman opened up the cask ,And scattered pains<br />
and evils among men."<br />
Works and Days, Hesiod
QUICK INTRODUCTION<br />
When Zeus, the king of the Olympian gods, was young and<br />
trying to establish his rule, he was challenged by a group<br />
of ferocious Titans, who tried to keep him from gaining<br />
power. A long and terrible war ensued, with all the<br />
Olympian gods joined against the Titans, who were led by<br />
Cronus and Atlas.<br />
After ten years of fighting, and with the help of the<br />
Cyclopes and the Hecatoncheires (The<br />
Hundred-Handed-Ones), Zeus and his fellow Olympians<br />
defeated the Titans. Only a few Titans, including Themis,<br />
Prometheus and his brother Epimetheus, fought on the<br />
side of Zeus - against their fellow Titans - and once Zeus<br />
won, he rewarded them.<br />
But soon Prometheus made Zeus very angry by stealing<br />
fire from Mount Olympus and giving it to the race of<br />
mortal men living on earth, who were cold and hungry.<br />
Zeus had warned Prometheus not to give fire to men, and<br />
was outraged that anyone had the nerve to ignore his<br />
command.<br />
Still, he would seem ungrateful if he appeared to forget
the importantrole that Prometheus and his brother<br />
Epimetheus had played in the war against the Titans, and<br />
he couldn't just kill the brothers, so he cunningly devised<br />
a scheme to get even! PANDORA IS CREATED<br />
In revenge, Zeus ordered Hephaestus, the god of smiths,<br />
to craft a gorgeous woman out of earth and water. The<br />
beautiful goddess of Love, Aphrodite, was asked to pose<br />
as a model, just to make sure the woman was perfect.<br />
Once this was done, the Four Winds (or some say<br />
Hephaestus himself) breathed life into her and there she<br />
lay sleeping, brand spanking new!<br />
The first mortal woman on earth was to be bestowed<br />
with unparalleled charm and beauty, and her unknown<br />
mission would be to bring mischief and misery upon the<br />
human race. Zeus then summoned the other Olympians<br />
and asked them each to give this new creation a gift
Creation of Pandora, interior of Cylix,<br />
470-460 B.C., British Museum,<br />
London, England<br />
Aphrodite adorned her with beauty, grace and desire;<br />
Hermes, the Messenger god, gave her cunning and<br />
boldness; Demeter showed her how to tend a garden;<br />
Athena taught her manual dexterity and to spin; Apollo<br />
taught her to sing sweetly and play the lyre; Poseidon's<br />
gift was a pearl necklace and the god of the sea<br />
promised her that she would never drown.
But Zeus also made her foolish, mischievous and idle.<br />
This was the first woman, divine in appearance but quite<br />
human in reality.<br />
The gods called her Pandora, which means "All-gifted",<br />
or "The gift of all", because each god had given her a<br />
power by which she would work the ruin of man, and<br />
because of the many presents bestowed upon her at<br />
Olympus.<br />
Lovely Pandora was created to become the wife of the<br />
Titan Epimetheus, who was the not-very-bright brother<br />
of Prometheus, the one who had gotten on Zeus' bad side.<br />
Before sending her to earth, the gods held a big banquet<br />
and Hermes, the Messenger god, presented Pandora with<br />
a splendidly crafted jar (some say a box), adorned with<br />
wonderful images. But Hermes warned Pandora that she<br />
must never open the jar (box)!<br />
She must NEVER open the box...And then Zeus' wife, Hera,<br />
gave her the quality of curiosity! Tell me, is that fair?<br />
They also gave her silvery raiment and a broidered veil,<br />
and in her hair they placed bright garlands of fresh<br />
flowers and a wonderful crown of gold. Her gowns were
most sumptuous and she was truly a vision from heaven.<br />
When Pandora was finally brought out and shown to the<br />
gods, resplendent in all the finery she had received,<br />
great amazement and wonder took hold of them, such<br />
was the effect of her beauty...
Desperate, Pandora took the box and locked it inside a<br />
heavy wooden chest. She placed chains around the chest,<br />
dug a hole, and buried it in her garden. With great effort<br />
she rolled a huge boulder on top of the "grave",<br />
determined to forget all about this object of her<br />
obsession.<br />
She couldn't sleep that night. No matter how she tried,
her thoughts kept returning to the buried golden box.<br />
She put on her robe and went out to the garden. As if in a<br />
trance, Pandora found herself drawn to the boulder. She<br />
reached out and touched the stone and like magic it<br />
moved, revealing the hole. This must be a sign from<br />
Hermes!<br />
"You must never open the box!" As she dug the earth to<br />
get to the box, the Messenger god's words rang in her<br />
mind. "Never open the box!"<br />
Pandora wanted to obey the command of the gods, and<br />
she really wasn't wicked, but at last she could no longer<br />
contain her curiosity. Taking the little golden key from<br />
around her neck, she fitted it into the keyhole and gently<br />
opened the box. Just a tiny bit, so that she could have a<br />
little peek, you see, and then she was going to close it up<br />
again. Just a little, tiny peek...It was her wedding gift,<br />
after all...
Painting by John William Waterhouse<br />
Bad move. No sooner had Pandora opened the box, that<br />
she realized her mistake. A foul smell filled the air and<br />
she heard swarming and rustling inside. In horror she<br />
slammed the lid shut, but alas it was too late! The evil had<br />
been unleashed!<br />
You see, the vindictive gods had each put something<br />
harmful inside the box. All the plagues and sorrows<br />
known to humanity were released once Pandora opened<br />
the jar. Old Age, Sickness, Insanity, Pestilence, Vice,
Passion, Greed, Crime, Death, Theft, Lies, Jealousy,<br />
Famine, the list went on and on...every evil, that until then<br />
had been trapped inside the gift from the gods, was now<br />
loosed upon the earth.<br />
Illustration by Padraic Colum (1881–1972) from<br />
The Golden Fleece and the Heroes<br />
Who Lived before Achilles, 1921.<br />
First the scourges stung Pandora and Epimetheus on<br />
every part of their body, then the evils scattered<br />
throughout the world and mixed with the good, so that<br />
they were indistinguishable, and humans had a hard time<br />
telling between the two extremes. Entering a house,
these monster hang from the rafters and bide their time,<br />
waiting for the perfect moment to swoop down and sting<br />
their victim, bringing pain, pestilence, sorrow and death.<br />
Woe was Pandora! The poor girl was terror-stricken at<br />
what she had caused, and at this unexpected eruption of<br />
evil. But just as she thought all was lost, one little Sprite,<br />
a solitary good thing, hidden at the bottom of the jar, flew<br />
out.<br />
It was Hope! Deep down inside the hateful jar was the<br />
only thing that has sustained humanity in times of<br />
sorrow, pain and misery - Hope. The endless Hope that<br />
things will soon get better. And it's this Hope that keeps<br />
us going to this very day, our sole comfort in times of<br />
misfortune.<br />
But before you go blaming all of society's ills on poor<br />
lovely Pandora, the first woman and the ultimate pariah,<br />
first consider the following question: Would you have<br />
been disciplined enough to keep the jar/box shut, or<br />
would you, like Pandora, let your curiosity get the best of<br />
you?<br />
Hey, if it was MY wedding gift, I'd be opening it! Just so I
could send a Thank You note!<br />
EPILOGUE<br />
Here's an interesting aside: At a still later period, rather<br />
than all the ills of the world, the box was said to have<br />
contained all the blessings of the gods. These were<br />
meant to have been preserved for the future benefit of<br />
the human race. Pandora was instructed never to open<br />
the box, but once again her curiosity got the better of<br />
her, and she had a peek.<br />
The winged blessings at once took flight and escaped,<br />
rarely to be seen again. If only Pandora had kept the box<br />
closed! Who knows what our world would be like!
Image from an ancient Greek vase<br />
"And in her breast, the messenger, killer of Argos,<br />
created lies; deceiving words, a deceitful heart, just as<br />
Zeus with his angry mutterings had wished. Then the<br />
herald of the gods gave her the power of speech and the<br />
name of Pandora, because that name represented all the<br />
inhabitants of Olympus who, with this gift, made a<br />
present of misfortune to mankind."<br />
Hessiod, Theogony<br />
Topic:<br />
Examine the sequence of myths concerning Prometheus'<br />
trick of the sacrifice, his theft of fire and the creation of<br />
woman (Hesiod, Theogony 535-616, Works and Days<br />
42-105), considering the following issues:<br />
How are these myths related thematically to each other?<br />
And in particular:<br />
How do they collectively define and justify the<br />
relationships between men and gods, men and animals,<br />
men and women?<br />
Compare and contrast what you consider to be the<br />
purpose of these myths with that of the myth of Eden and
Adam and Eve in Genesis.<br />
The works of Hesiod regarding the trick of the sacrifice,<br />
the theft of fire and the creation of women have long<br />
been regarded by analysts as being thematically linked<br />
through the concept of the deceptive gift, the fall of<br />
mankind from an era of utopia and the establishment of<br />
relationships. In a purposive analysis, it is equally<br />
possible to compare these myths and that of Adam and<br />
Eve in the Eden of Genesis, with a number of striking<br />
parallels and contrasts occurring. This essay will<br />
attempt to account for the above thematic links, and<br />
draw conclusions regarding the state of mankind in<br />
Greek and Hebrew thinking.<br />
Thematically, the myths found in Theogony 535-616 and<br />
Works and Days 42-105 are interwoven, and it is<br />
generally accepted that the differing versions of the<br />
trick of the sacrifice, theft of fire and creation of woman<br />
(and the ensuing results of this line of events) are<br />
complementary, and that each myth elaborates the<br />
barely-mentionedelements of the other. Three major<br />
themes which are found in these myths are those of<br />
deceptive gifts, the gradual fall of mankind, and the
establishment of relationships between gods, men,<br />
women (once created), and animals. Regarding the<br />
theme of deceptive gifts, it is possible to discern a<br />
pattern which runs through the myths in question,<br />
namely that each event is triggered in response to a<br />
trap, trick or deception, finally establishing social norms<br />
and causing humans to suffer more grievances than in<br />
the past.<br />
Although the different versions of the myths (Theogony<br />
and Works and Days) do not agree whether men and<br />
gods begin in a state of harmony or opposition 1 , both<br />
versions agree that a state of tension between<br />
Prometheus and Zeus occurs when the Titan attempts to<br />
publicly deceive Zeus 2 during the sharing of ox portions.<br />
It is the deceptive gift offered by Prometheus to the<br />
father of the gods - bones, not meat, concealed under fat<br />
- that sets in motion a series of events that will have<br />
serious ramifications for social hierarchies and ritual<br />
practices; additionally, in allotting the various shares of<br />
ox for both gods and men, men and gods are finally split<br />
from an age where they dined together in harmony.<br />
The theme of the deceptive gift is developed further in
the myths, with Zeus no longer giving (I.e., hiding 3 ) fire<br />
from the mortal men on earth, who have benefited<br />
thanks to their protector's "tricking" of Zeus. It is<br />
through this action that men are reduced to a state of<br />
primitive bestiality, in that they are no longer able to<br />
cook meat (thus eating raw meat, the practice of<br />
omophagia, just like animals) and can no longer<br />
communicate to the gods through sacrifice. Not on par<br />
with gods in that they cannot breach the gap between<br />
mortality and immortality, men are no longer stationed<br />
above wild beasts, but are their equal. This lowering of<br />
status is reversed by Prometheus, who steals fire and<br />
carries it to give to men by hiding it in a fennel stalk 4 ,<br />
infuriating Zeus. In a way, however, the gods also benefit<br />
from this theft, as they may now receive once more the<br />
smoke of the burnt sacrifices.<br />
The final deceptive gift is the woman created by various<br />
gods on the command of Zeus - Pandora, "all-gifted" 5 , as<br />
she is named in Works and Days. Created from the earth<br />
by Hephaestos and animated by the power of the gods,<br />
Pandora is not just given the face of a goddess and the<br />
body of a beautiful virgin girl, but she is also given the
talents of deception, of lying, of consuming both food and<br />
sex 6 , yet contributes nothing to the household. Pandora<br />
is the ultimate dolos (trap), as she is irresistible, quite<br />
literally: not only is she physically attractive to men, they<br />
must marry for if they do not, then they are doomed to a<br />
miserable aged existence. With the face of a goddess,<br />
Pandora is linked to the immortals; with the "morals of a<br />
bitch" (Hesiod, Works and Days), she is linked to animals.<br />
Thus, as with man, woman is given a social status<br />
halfway between the gods and the beasts that walk the<br />
earth - not quite either, but a complex mixture of both. It<br />
is the human condition, then, to be apart and ambiguous.<br />
Marriage, sacrifice and ills that plague mankind are the<br />
by-products of the standoff between Prometheus and<br />
Zeus. Marriage, a crucial institution, governs the<br />
relationship between men and women 7 , and is the second<br />
evil that Zeus sends to men as a punishment,<br />
simultaneously to the giving of Pandora – in the very<br />
best scenario, marriage is described by Hesiod as being<br />
a mixture of good and evil. When Prometheus' foolish<br />
brother Epimetheus (ignoring his older brother's<br />
warning to accept nothing from Zeus) accepts Pandora,
he sets the precedent for marriage, which is considered<br />
to be unprofitable - indeed, it is a liability. Pandora is<br />
portrayed as a gaster 8 , a stomach which is never<br />
satisfied. She has a relentless appetite for food (and<br />
implicitly, sex), yet contributes nothing to the<br />
household 9 . Even the children which she may bear are<br />
ambiguous in nature: on the one hand, they will care for<br />
their parents during their old age; on the other, the<br />
division of the estate may occur if there is more than<br />
one heir (it could also be insensitively argued that if a<br />
child dies, then they may be considered to be an<br />
economic loss to the household). Beautiful on the<br />
outside, internally Pandora is worth no more than the<br />
dirt from which she was formed, and exists solely to<br />
make the lot of men harder in life. It is thus that she is a<br />
deceptive gift, and that the relationship between men and<br />
women are defined - this relationship is one of hardship.<br />
The communications between gods and men through the<br />
newly established ritual of sacrifice (the product of<br />
Prometheus' trick at Mecone, and final splitting of men<br />
from the gods) is another relationship set up due to the<br />
sequence of events told by Hesiod in these myths. In
apportioning the shares of ox, men and gods are<br />
irrevocably split. Yet more curiously, however, is the fall<br />
of mankind, a theme which finds parallels in the myth told<br />
in Genesis. Pandora carries with her, or within her, a<br />
pithos (jar 10 ) which contains all the evils of the world in<br />
addition to the enigmatic elpis (hope). It is these evils,<br />
when released by Pandora, which further contribute to<br />
the degeneration of the state of man (as well as a<br />
women, now that they exist), and this theme is analogous<br />
to that of Adam and Eve. Moreover, hope is now the<br />
perpetual state of human existence, and also defines man<br />
as being halfway between gods and animals: "Whoever is<br />
immortal, as the gods are, has no need of Elpis. Nor is<br />
there any [... for beasts who are] ignorant of their<br />
mortality." 11<br />
Genesis begins, as Hesiod, with a utopian setting, the<br />
Garden of Eden, where man rules over animals, yet is<br />
lesser than God. Woman, Eve 12 , is created not as a<br />
deceptive gift to punish man, but as a companion for<br />
Adam 13 - unlike Pandora who is "unquestionably<br />
inferior" 14 to men. Despite this contrast between the<br />
myths, a parallel lies in the fact that in both cases, it is
woman who directly causes the fall of mankind, ignoring<br />
the progression of preceding events. Pandora wilfully<br />
opens the mysterious jar (any admonition that she<br />
should not do so has either never existed, or has been<br />
left out by Hesiod on the assumption that the audience<br />
would know of the jar and its significance), causing evils<br />
to roam the earth by night and day, harming humans<br />
forevermore - no longer do men die peacefully as they<br />
once did before the advent of woman. This releasing of<br />
evil is comparable to Eve partaking of the fruit 15 on the<br />
tree of knowledge of good and evil. Although forbidden to<br />
eat this fruit, Eve does so, and additionally encourages<br />
Adam to follow suit. Upon eating the fruit, Adam and Eve<br />
lose their state of child-like innocence, and become<br />
aware of their nakedness - this fall from innocence<br />
compounds to be a fall from a blissful existence, when<br />
the couple are banned from the Garden of Eden and<br />
punished further by God's decree.<br />
The punishments of Adam and Eve - to have to work hard<br />
to gain sustenance (Adam), and to bear children with<br />
hard labour (Eve) - correspond to the punishments on<br />
humans which resulted from the original Promethean
trick of the sacrifice. Henceforth, men must work hard<br />
to obtain food from the ground which had once simply<br />
given grains without any difficulty 16 . Agriculture has been<br />
established, another point of differentiation between man<br />
and beast, who does not cultivate, but kills at random.<br />
Not only must the ground be ploughed in order to gain<br />
anything worthwhile, but the fertile ground of Pandora<br />
must also be seeded in order for children to eventuate, a<br />
necessity ordained by Zeus - if man has no children, then<br />
his estate will be in jeopardy in the future, and he will<br />
have nobody to look after him in his old age. Like with<br />
Pandora, Adam and Eve are forced to have children by<br />
God's decree "...in labour you shall bear children."<br />
(Genesis 3:16)<br />
The concept of the deceptive gift may also reside in<br />
Genesis - why is the tree of knowledge of good and evil<br />
placed in the Garden of Eden in the first place? Yet the<br />
more prominent parallel theme to that of the Hesiodic<br />
myths, aside from the fall of mankind, is the<br />
establishment of relationships. Adam, like Pandora, is a<br />
creation of earth - God forms him, animates him, and<br />
places him in charge of the animals in Eden, as shown by
the fact that Adam is able to name them (and thus hold<br />
mastery over them). Adam is thus subordinate to God,<br />
yet above animals. The situation with Eve is more<br />
ambiguous: it is interesting to note that after their fall<br />
from grace, Adam names Eve, perhaps implying mastery.<br />
This viewpoint has been questioned, as discussed earlier<br />
in the essay.<br />
The sequence of myths in Hesiod regarding the trick of<br />
the sacrifice, the theft of fire and the creation of woman<br />
are thematically linked through relationships, deceptive<br />
gifts and the fall of man from a state of near-perfect<br />
existence. A parallel to this set of myths may be found in<br />
Genesis, in the myth of Adam, Eve, and the Garden of<br />
Eden. In both, man originally exists in a world without<br />
trouble; after the creation of woman, humans begin to<br />
suffer as the woman in question (either Pandora or Eve)<br />
sets in motion events which lead to a worsened situation<br />
and future. Additionally, these myths show that man<br />
holds a tenuous and ambiguous position between the<br />
gods and beasts, and lives in a possibly unequal<br />
partnership with his wife. The establishment of important<br />
social customs such as marriage, agriculture and
sacrifice are the direct result of the original deception<br />
of Prometheus. In sum, the myths contained in Theogony,<br />
Works and Days, and Genesis are thematically<br />
intertwined, all explaining why humans stand alone<br />
between immortality and bestiality, why they must<br />
suffer, and what roles both sexes must play. This is<br />
perhaps best summarised by Jean-Pierre Vernant, who<br />
said<br />
Henceforward, there is a reverse aspect to everything:<br />
contact can only be made with the gods through sacrifice<br />
which at the same time consecrates the impassable<br />
barrier between mortals and immortals; there can be no<br />
happiness without unhappiness, no birth without death,<br />
no abundance without toil, no Prometheus without<br />
Epimetheus—in a word, no Man without Pandora. 17<br />
Endnotes:<br />
1. In Theogony, men and gods are still united when they<br />
meet to share the ox, whereas in Hesiod's Works<br />
and Days, the scene is different, apparently a<br />
confrontation in metis (wisdom) between the Titan<br />
Prometheus (representing men) and the Olympian<br />
Zeus (representing the gods).
2. It has long been a point of scholarly contention as to<br />
whether or not Zeus was fooled by Prometheus at<br />
this point. Zeus, embodying wisdom, technically<br />
cannot be tricked according to Hesiod, who says that<br />
"...there is no way to flee the mind of Zeus..."<br />
(Hesiod, Works and Days). Others argue that this is<br />
simply a glossing-over, and that Zeus has been<br />
fooled, exactly like his father and grandfather before<br />
him.<br />
3. That the text uses the word "giving" is significant, as<br />
it links in with the theme of gifts: "He bore the trick<br />
in mind, and would not give, / To wretched men who<br />
live on earth, the power / of fire, which never<br />
wearies." (Hesiod, Theogony)<br />
4. It has been argued that gift giving is a cultural<br />
refinement of the act of taking, and that in giving a<br />
gift, social obligations are imposed (refer to Nagy, p.<br />
191 for further discussion). Here, Prometheus takes<br />
what is not given, then gives it through deception<br />
(hiding it in the fennel stalk).<br />
5. Hermes names Pandora this as she receives a skill,<br />
item or element from many different gods. It is
interesting to note that "Pandora" was also a title<br />
connected with the concept of the earth mother, in<br />
that the earth gave life to all. Hesiod does not<br />
recognise this connection, nor does he recognise<br />
that men henceforth are from women born -<br />
Pandora is said to be the progenitor of the female<br />
"race" – "From her comes all the race of<br />
womankind..." (Hesiod, Theogony).<br />
6. For further discussion of the concept of Pandora as<br />
an economic liability to men, refer to Zeitlin, pp.<br />
49-55<br />
7. It is additionally a point of separation between men<br />
and beasts, who often mate somewhat at random.<br />
For the purposes of this essay, I defined 'marriage'<br />
in a traditional way.<br />
8. This word corresponds to the gaster in which the ox<br />
meat is hidden during the trick of the sacrifice.<br />
9. Hesiod choses to ignore the fact that Athena is said<br />
to have taught Pandora how to weave.<br />
10. The jar has long been under academic scrutiny.<br />
Many analysts believe it to represent female<br />
sexuality, and yet others connect it to the general
concept of fertility. For further discussion of these<br />
matters see Reeder, pp. 195-99 and Powell, pp.<br />
121-23.<br />
11. Vernant, p. 184<br />
12. Eve means "mother of all", a link to the earth<br />
goddess connections regarding the name Pandora.<br />
13. It has long been a matter of debate as to<br />
whether Eve, created from the rib of Adam, is<br />
subordinate to him or not. Although traditionally<br />
regarded as such, it has been argued that "...the<br />
woman is created as the man's full, equal partner..."<br />
O'Brien and Major, p. 92<br />
14. Reeder, p. 278<br />
15. Long regarded as being an apple, the more<br />
general word 'fruit' has been used to acknowledge<br />
the belief of several academics that this naming is<br />
formed merely from the fact that in Latin, the word<br />
malum is used to mean both 'apple' and 'bad'.<br />
16. In Hesiod's Works and Days, the situation is<br />
given at the trick of the sacrifice that men and gods<br />
are already split, as the gods are portrayed as<br />
having hidden bios (grains) from humans. This may
e considered to mean that the ability to easily gain<br />
food by cultivation is no longer an option for men.<br />
17. Vernant, p. 185<br />
Bibliography:<br />
Primary Sources:<br />
· References to Hesiod (Theogony 535-616 and Works<br />
and Days 42-105) and Genesis are from my Classics<br />
lecture handout - sorry, I can't give specific<br />
bibliographic details.<br />
Secondary Sources:<br />
· G.S. Kirk, Myth – Its Meaning and Functions in<br />
Ancient and Other Cultures (London, 1970) pp.<br />
172-251<br />
· G.S. Kirk, The Nature of Greek Myths<br />
(Harmondsworth, 1974) pp. 136-143<br />
· J.F. Nagy, 'The Deceptive Gift in Greek Mythology' in<br />
Arethusa Vol. 14 (1981) pp. 191-204<br />
· J. O'Brien and W. Major, In the Beginning – Creation<br />
Myths from Ancient Mesopotamia, Israel and Greece
(1982) pp. 80-122<br />
· B.B. Powell, Classical Myth (Upper Saddle River,<br />
2004) pp. 111-23<br />
· E.D. Reeder, 'Pandora' in Pandora – Women in<br />
Classical Greece, ed. E.D. Reeder (Baltimore, 1995)<br />
pp. 277-279<br />
· E.D. Reeder, 'Women as Containers' in Pandora –<br />
Women in Classical Greece, ed. E.D. Reeder<br />
(Baltimore, 1995) pp. 195-199<br />
· J-P. Vernant, Myth and Society in Ancient Greece,<br />
trans. T. Lloyd (Brighton, 1980) pp. 168-85<br />
· F.I. Zeitlin, 'The Economics of Hesiod's Pandora' in<br />
Pandora – Women in Classical Greece, ed. E.D.<br />
Reeder (Baltimore, 1995) pp. 49-55
Pandora,<br />
the first woman on Earth<br />
The story of Pandora came into prominence in<br />
“Theogeny”, Hesiod’s epic poem, written circa 800 BC.<br />
The myth dates back to the first centuries of humanity,<br />
just after the Titanomachy, the Great War between the<br />
Titans and the Olympians. It is interesting to note that the<br />
reference to Pandora’s “Box” came only in the 16th<br />
century from Erasmus of Rotterdam. The bottom line is<br />
that the entire story about Pandora was fabricated. It<br />
may be considered as a misogynist stand that the<br />
creation of woman was the harbinger of all evil on this
world.<br />
The creation of Pandora<br />
All started from a gathering of the gods, where the<br />
Titans were also invited. The gathering had been<br />
organized to decide who would be favored with the better<br />
portion of a sacrifice. Prometheus, the Titan who later<br />
stole the fire from the Gods and gave it to humanity, had<br />
deviously presented the sacrifice in such a manner that<br />
Zeus chose the portion that looked more appealing when<br />
in fact it was just bones presented in a tempting manner.<br />
Outraged at this mockery, Zeus decided to take revenge<br />
and get even with Prometheus. Zeus charged<br />
Hephaestus, the god of smiths and master of crafts, with<br />
creating a dazzlingly beautiful woman, one that would<br />
appear irresistible to either god or man. To accomplish<br />
this feat Aphrodite, the goddess of love, posed as a<br />
model for the creation of the statue.<br />
The woman was molded of earth and water and once the<br />
body was ready, the Four Winds breathed life into it. She
was then given gifts from all the Olympian gods.<br />
Aphrodite gave to her unparalleled beauty, grace and<br />
desire. Hermes, the messenger god, gave her a cunning,<br />
deceitful mind and a crafty tongue. Athena clothed her<br />
and taught her to be deft with her hands. Poseidon<br />
bestowed on her a pearl necklace that would prevent her<br />
from drowning. Apollo taught her to play the lyre and to<br />
sing. Zeus gave her a foolish, mischievous and idle<br />
nature and last but not least, Hera gave her the wiliest<br />
gift, curiosity. Thus, the first mortal woman was born<br />
and she descended down to earth. Her name was<br />
Pandora, meaning all-gifted, implying all the gifts she had<br />
received from gods. Along with her, Hermes gave a<br />
gilded and intricately carved box, a gift from Zeus with<br />
an explicit warning that she must never open it, come<br />
what may. Draped in raiment fit for the gods, she was<br />
presented to Epimetheus, Prometheus' half-brother.<br />
Opening the box<br />
Epimetheus had been told by his brother never to accept<br />
any gift from Zeus. Prometheus was well aware that Zeus
was still angry with him for his effrontery at the<br />
gathering and would try to get his revenge. However, one<br />
look at Pandora was all it took for Epimetheus to fall in<br />
crazy love with her and marry her without thought or<br />
consideration. He was truly enchanted with her. To<br />
congratulate them, Hermes came to the wedding<br />
ceremony and told Epimetheus that Pandora was a gift<br />
from Zeus, a peace-offer signifying that there were no<br />
more ill feelings between the chief of the gods and<br />
Prometheus. He also told Epimetheus that the gilded box<br />
of Pandora was a wedding gift from the Olympian King.<br />
Being a bit credulous, Epimetheus believed Hermes’<br />
words to be true. Unfortunately, Prometheus’ advice had<br />
fallen on deaf ears.<br />
The days were passing quickly and the two were leading<br />
a happy, married life but one thought was still at the<br />
back of Pandora’s mind: what was in the box that Zeus<br />
had given her? She kept thinking that maybe the box had<br />
money in it, nice clothes or even jewelry. Without thought<br />
or reason, she would find herself walking past the box<br />
and involuntarily reaching out to open it. Every time, she
was reminding herself that she had vowed never to open<br />
the box. Hera’s gift of curiosity had worked and one day,<br />
unable to take it any more, she decided to have just a<br />
brief look inside. When nobody was around, she fitted a<br />
golden key hanging around her neck to the lock on the<br />
box. Turning the key slowly, she unlocked the box and<br />
lifted the lid only for a while. Before she knew it, there<br />
was a hissing sound and a horrible odor permeated the<br />
air around her. Terrified, she slammed the lid down but it<br />
was too late.<br />
Pandora had released all the wickedness and<br />
malevolence that Zeus had locked into the box. That time,<br />
she understood that she was a mere pawn in a great<br />
game played by the gods. In that gilded box, Zeus had<br />
hidden all everything that would plague man forever:<br />
sickness, death, turmoil, strife, jealousy, hatred, famine,<br />
passion… everywhere the evil spread. Pandora felt the<br />
weight of the world on her shoulders and looked at the<br />
gilded box that had turned rusty and hideous. As if<br />
sensing her need, a warm and calming feeling shrouded<br />
her and she knew that not all was lost. Unknown to her,
along with the evil feelings, she had also revealed hope,<br />
the only good thing that Zeus had trapped inside the box.<br />
From now on, hole would live with man forever, to give<br />
him succor just when he felt that everything was coming<br />
to an end.<br />
Pandora's box<br />
The modern phrase “Pandora’s box” derives from this<br />
myth. It is used to say that a certain action provoked<br />
many evils, just like Pandora’s action to open the box<br />
released all the evils of humanity. However, despite<br />
these evils, we humans still have hope to encourage us.<br />
This phrase was produced by the Dutch humanist and<br />
theologian Erasmus of Rotterdam in the 16th century,<br />
when he translated the poem of Hesiod.<br />
Pandora and Eve<br />
In this myth, we can observe some similarities with the<br />
Christian story of Adam and Eve. Just like Pandora in<br />
ancient Greece, Eve was known as the first woman on
earth in Hebrew history. Even the creation of the two<br />
women is similar:<br />
Pandora was made of earth and water and Eve from the<br />
rib of Adam, the first man on earth, who was in his turn<br />
made of slay.<br />
Another similarity is that they both disobeyed god:<br />
Pandora opened the box and unleashed evil in the world<br />
and Eve tempted Adam to eat the forbidden apple, against<br />
God’s will.<br />
Some accounts maintain that Pandora tempted<br />
Epimetheus into opening the box. However, both women<br />
brought ruin and misfortune upon men who had so far<br />
lived in a paradisiacal world, free from all sins.<br />
Pandora and Eve are considered as the progenitors of<br />
the human race and because of their curiosity, the world<br />
is cursed today. Interestingly, Pandora was created with<br />
vicious intentions but not so Eve, who was simply created<br />
to be Adam’s companion.
The treachery lay in the role of Hermes and the Snake<br />
respectively. In Pandora, Hermes instilled that she must<br />
never open the box and had Hera not gifted her<br />
“curiosity”, it may have remained closed forever. In the<br />
Garden of Eden, the Snake tempted Eve to eat the<br />
forbidden fruit from the Tree of Knowledge and Life,<br />
bringing about realization and shame. From these two<br />
stories, we can imply that women have forever been<br />
seen as perpetrators of all that is deceitful and<br />
therefore women are to blame for every evil on this<br />
world
Pandora & Hephaestus<br />
Pandora & Hephaestus, Athenian red-figureamphora<br />
C5th B.C., Ashmolean Museum<br />
PANDORA was the very first woman who was formed out<br />
of clay by the gods. The Titan Prometheus had originally<br />
been assigned with the task of creating man. But<br />
because he was displeased with their lot, stole fire from<br />
heaven. Zeus was angered, and commanded Hephaistos<br />
and the other gods to create a woman, Pandora, and
endow her with the beauty and cunning. He then<br />
delivered her to Epimetheus, the foolish younger brother<br />
of Prometheus, for a bride. When he had received her<br />
into his house, Pandora opened the pithos (storage jar)<br />
which Zeus had given her as a wedding present, and<br />
released the swarm of evil spirits trapped within. They<br />
would ever afterwards plague mankind. Only Elpis (Hope)<br />
remained behind, a single blessing to succor mankind in<br />
their suffering.<br />
Pandora's daughter Pyrrha (Fire) was the first-born<br />
mortal child. She and her husband Deukalion alone<br />
survived the Great Deluge. To repopulate the earth they<br />
each cast stones over their shoulder. Those cast by<br />
Deukalion formed men, and those of Pyrrha women.<br />
In ancient Greek vase painting Pandora was depicted in<br />
the scene of her creation as either a statue-like figure<br />
surrounded by gods, or as a woman rising out of the<br />
earth (the anodos). Sometimes she is surrounded by<br />
dancing Satyroi, in a scene from a lost S<br />
ENCYCLOPEDIA<br />
PANDO′RA (Pandôra), i. e. the giver of all, or endowed
with every thing, is the name of the first woman on earth.<br />
When Prometheus had stolen the fire from heaven, Zeus<br />
in revenge caused Hephaestus to make a woman out of<br />
earth, who by her charms and beauty should bring<br />
misery upon the human race (Hes. Theog. 571, &c.; Stob.<br />
Serin. 1). Aphrodite adorned her with beauty, Hermes<br />
gave her boldness and cunning, and the gods called her<br />
Pandora, as each of the Olympians had given her some<br />
power by which she was to work the ruin of man. Hermes<br />
took her to Epimetheus, who forgot the advice of his<br />
brother Prometheus, not to accept any gift from Zeus,<br />
and from that moment all miseries came down upon men<br />
(Hes. Op. et Dies, 50, &c.). According to some<br />
mythographers, Epimetheus became by her the father of<br />
Pyrrha and Deucalion (Hygin. Fab. 142; Apollod. i. 7. § 2 ;<br />
Procl. ad Hes. Op. p. 30, ed. Heinsius; Ov. Met. i. 350);<br />
others make Pandora a daughter of Pyrrha and<br />
Deucalion (Eustath. ad Hom. p. 23). Later writers speak<br />
of a vessel of Pandora, containing all the blessings of the<br />
gods, which would have been preserved for the human<br />
race, had not Pandora opened the vessel, so that the<br />
winged blessings escaped irrecoverably. The birth of
Pandora was represented on the pedestal of the statue<br />
of Athena, in the Parthenon at Athens (Paus. i. 24. § 7). In<br />
the Orphic poems Pandora occurs as an infernal awful<br />
divinity, and is associated with Hecate and the Erinnyes<br />
(Orph. Argon. 974). Pandora also occurs as a surname<br />
of Gaea (Earth), as the giver of all.atyr-play of<br />
Sophokles. (Schol. ad Aristoph. Av. 970; Philostr. Vit.<br />
Apoll. vi. 39; Hesych. s.v.)<br />
Source: Dictionary of Greek and Roman Biography and<br />
Mythology.<br />
Homer, The Iliad 24. 527 ff (trans. Lattimore) (Greek<br />
epic C8th B.C.) :<br />
"There are two urns (pithoi) that stand on the door-sill<br />
of Zeus. They are unlike for the gifts they bestow : an urn<br />
of evils (kakoi), an urn of blessings (dôroi). If Zeus who<br />
delights in thunder mingles these and bestows them on<br />
man, he shifts, and moves now in evil, again in good<br />
fortune. But when Zeus bestows from the urn of<br />
sorrows, he makes a failure of man, and hte evil hunger<br />
drives him over the shining earth, and he wanders<br />
resepected neither of gods nor mortals."
[N.B. Later writers describe Zeus giving one of these two<br />
jars to Pandora. The poets were at odds as to which jar<br />
she received--Hesiod says the jar of evils (kakoi), but<br />
Theognis and Aesop claim it was the jar of blessings<br />
(dôroi). The name Pan-dôra ("all-gifts") naturally<br />
suggests the latter.]<br />
Hesiod, Works & Days 54 ff (trans. Evelyn-White) (Greek<br />
epic C8th or C7th B.C.) :<br />
"The gods keep hidden from men the means of life . . .<br />
Zeus in the anger of his heart hid it, because Prometheus<br />
the crafty deceived him; therefore he planned sorrow<br />
and mischief against men. He hid fire; but that the noble<br />
son of Iapetus stole again for men from Zeus the<br />
counsellor in a hollow fennel-stalk, so that Zeus who<br />
delights in thunder did not see it. But afterwards Zeus<br />
who gathers the clouds said to him in anger : `Son of<br />
Iapetos, surpassing all in cunning, you are glad that you<br />
have outwitted me and stolen fire--a great plague to you<br />
yourself and to men that shall be. But I will give men as<br />
the price for fire an evil thing in which they may all be<br />
glad of heart while they
embrace their own destruction.'<br />
So said the father of men and gods, and laughed aloud.<br />
And he bade famous Hephaistos make haste and mix<br />
earth with water and to put in it the voice and strength of<br />
human kind, and fashion a sweet, lovely maiden-shape,<br />
like to the immortal goddesses in face; and Athene to<br />
teach her needlework and the weaving of the varied web;<br />
and golden Aphrodite to shed grace upon her head and<br />
cruel longing and cares that weary the limbs. And he<br />
charged Hermes the guide, the Slayer of Argus, to put in<br />
her a shameless mind and a deceitful nature. So he<br />
ordered. And they obeyed the lord Zeus the son of<br />
Kronos. Forthwith the famous Lame God moulded clay in<br />
the likeness of a modest maid, as the son of Kronos<br />
purposed. And the goddess bright-eyed Athene girded<br />
and clothed her, and the divine Kharites (Graces) and<br />
queenly Peitho (Persuasion) put necklaces of gold upon<br />
her, and the rich-haired Horai (Seasons) crowned her<br />
head with spring flowers. And Pallas Athene bedecked<br />
her form with all manners of finery. Also the Guide, the<br />
Slayer of Argus [Hermes], contrived within her lies and<br />
crafty words and a deceitful nature at the will of loud
thundering Zeus, and the Herald of the gods put speech<br />
in her. And he called this woman Pandora (All-Gifts),<br />
because all they who dwelt on Olympus gave each a gift,<br />
a plague to men who eat bread.<br />
But when he had finished the sheer, hopeless snare, the<br />
Father sent glorious Argus-Slayer [Hermes], the swift<br />
messenger of the gods, to take it to Epimetheus as a gift.<br />
And Epimetheus did not think on what Prometheus had<br />
said to him, bidding him never take a gift of Olympian<br />
Zeus, but to send it back for fear it might prove to be<br />
something harmful to men. But he took the gift, and<br />
afterwards, when the evil thing was already his, he<br />
understood. For ere this the tribes of men lived on earth<br />
remote and free from ills (kakoi) and hard toil (ponoi)<br />
and heavy sickness (nosoi) which bring the Keres (Fates)<br />
upon men; for in misery men grow old quickly. But the<br />
woman took off the great lid of the jar (pithos) with her<br />
hands and scattered all these and her thought caused<br />
sorrow and mischief to men. Only Elpis (Hope) remained<br />
there in an unbreakable home within under the rim of the<br />
great jar, and did not fly out at the door; for ere that, the
lid of the jar stopped her, by the will of Aigis-holding Zeus<br />
who gathers the clouds. But the rest, countless plagues<br />
(lugra), wander amongst men; for earth is full of evils<br />
and the sea is full. Of themselves diseases (nosoi) come<br />
upon men continually by day and by night, bringing<br />
mischief to mortals silently; for wise Zeus took away<br />
speech from them. So is there no way to escape the will<br />
of Zeus."<br />
T22.1<br />
PANDORA,<br />
HEPHAIST<br />
OS,<br />
HERMES<br />
T22.2<br />
PANDORA,<br />
APHRODIT<br />
E, ARES<br />
T22.3<br />
PANDORA,<br />
HEPHAIST<br />
OS,<br />
ATHENE<br />
T1.4<br />
PANDORA,<br />
DANCING<br />
SATYRS
Hesiod, Theogony 510 ff (trans. Evelyn-White) (Greek<br />
epic C8th or C7th B.C.) :<br />
"Scatter-brained Epimetheus who from the first was a<br />
mischief to men who eat bread; for it was he who first<br />
took of Zeus the woman [i.e. Pandora], the maiden whom<br />
he had formed."<br />
Hesiod, Theogony 560 ff :<br />
"[Zeus] was always mindful of the trick [of Prometheus<br />
who won for mankind the meat of the sacrificial beast],<br />
and would not give the power of unwearying fire to the<br />
Melian race of mortal men who live on the earth. But the<br />
noble son of Iapetos [Prometheus] outwitted him and<br />
stole the far-seen gleam of unwearying fire in a hollow<br />
fennel stalk. And Zeus who thunders on high was stung in<br />
spirit, and his dear heart was angered when he saw<br />
amongst men the far-seen ray of fire. Forthwith he made<br />
an evil thing for men as the price of fire; for the very<br />
famous Limping God [Hephaistos] formed of earth the<br />
likeness of a shy maiden [i.e. Pandora] as the son of<br />
Kronos willed. And the goddess bright-eyed Athene
girded and clothed her with silvery raiment, and down<br />
from her head she spread with her hands an<br />
embroidered veil, a wonder to see; and she, Pallas<br />
Athene, put about her head lovely garlands, flowers of<br />
new-grown herbs. Also she put upon her head a crown of<br />
gold which the very famous Limping God made<br />
himself and worked with his own hands as a favor to Zeus<br />
his father. On it was much curious work, wonderful to<br />
see; for of the many creatures which the land and sea<br />
rear up, he put most upon it, wonderful things, ike living<br />
beings with voices: and great beauty shone out from it.<br />
But when he had made the beautiful evil to be the price<br />
for the blessing, he brought her out, delighting in the<br />
finery which the bright-eyed daughter of a mighty father<br />
had given her, to the place where the other gods and<br />
men were. And wonder took hold of the deathless gods<br />
and mortal men when they saw that which was sheer<br />
guile, not to be withstood by men. For from her is the<br />
race of women and female kind : of her is the deadly race<br />
and tribe of women who live amongst mortal men to their<br />
great trouble, no helpmeets in hateful poverty, but only
in wealth. And as in thatched hives bees feed the drones<br />
whose nature is to do mischief--by day and throughout<br />
the day until the sun goes down the bees are busy and<br />
lay the white combs, while the drones stay at home in the<br />
covered hives and reap the toil of others into their own<br />
bellies--even so Zeus who thunders on high made women<br />
to be an evil to mortal men, with a nature to do evil. And l<br />
he gave them a second evil to be the price for the good<br />
they had: whoever avoids marriage and the sorrows that<br />
women cause, and will not wed, reaches deadly old<br />
age without anyone to tend his years, and though he at<br />
least has no lack of livelihood while he lives, yet, when he<br />
is dead, his kinsfolk divide his possessions amongst<br />
them. And as for the man who chooses the lot of<br />
marriage and takes a good wife suited to his mind, evil<br />
continually contends with good; for whoever happens to<br />
have mischievous children, lives always with unceasing<br />
grief in his spirit and heart within him; and this evil<br />
cannot be healed. So it is not possible to deceive or go<br />
beyond the will of Zeus : for not even the son of Iapetos,<br />
kindly Prometheus, escaped his heavy anger, but of<br />
necessity strong bands confined him, although he knew
many a wile."<br />
Theognis, Fragment 1. 1135 (trans. Gerber, Vol. Greek<br />
Elegiac) (Greek elegy C6th B.C.) :<br />
"Elpis (Hope) is the only good god remaining among<br />
mankind; the others have left and gone to Olympos. Pistis<br />
(Trust), a mighty god has gone, Sophrosyne (Restraint)<br />
has gone from men, and the Kharites (Graces), my<br />
friend, have abandoned the earth. Men’s judicial oaths<br />
are no longer to be trusted, nor does anyone revere the<br />
immortal gods; the race of pious men has perished and<br />
men no longer recognize the rules of conduct or acts of<br />
piety." [N.B. Theognis' account is the inverse of Hesiod's :<br />
the good spirits escaped from Pandora's jar, abandoning<br />
mankind in their flight to heaven.]<br />
Aesop, Fables 526 (from Babrius 58) (trans. Gibbs)<br />
(Greek fable C6th B.C.) :<br />
"Zeus gathered all the useful things together in a jar and<br />
put a lid on it. He then left the jar in human hands. But<br />
man had no self-control and he wanted to know what was<br />
in that jar, so he pushed the lid aside, letting those things<br />
go back to the abode of the gods. So all the good things
flew away, soaring high above the earth, and Elpis (Hope)<br />
was the only thing left. When the lid was put back on the<br />
jar, Elpis (Hope) was kept inside. That is why Elpis (Hope)<br />
alone is still found among the people, promising that she<br />
will bestow on each of us the good things that have gone<br />
away." [N.B. By "in human hands," the story o Pandora<br />
delivering the jar to mankind is implied. However, in this<br />
version it is apparently the husband who opens it.]<br />
Aesop, Fables 525 (from Chambry 1) (trans. Gibbs)<br />
(Greek fable C6th B.C.) :<br />
"The Good Things were too weak to defend themselves<br />
from the Bad Things, so the Bad Things drove them off to<br />
heaven. The Good Things then asked Zeus how they could<br />
reach mankind. Zeus told them that they should not go<br />
together all at once, only one at a time. This is why<br />
people are constantly besieged by Bad Things, since they<br />
are nearby, while Good Things come more rarely, since<br />
they must descend to us from heaven one by one." [N.B.<br />
This fable describes the spirits which had fled Pandora's<br />
jar. It also refers to the two jars by the throne of Zeus in<br />
the Iliad, one containing Good Things, the other Evils.]
Aeschylus, Prometheus Bound 250 ff (trans. Weir<br />
Smyth) (Greek tragedy C5th B.C.) :<br />
"Prometheus : Yes, I caused mortals to cease foreseeing<br />
their doom (moros).f Chorus : Of what sort was the cure<br />
that you found for this affliction?<br />
Prometheus : I caused blind hopes (elpides) to dwell<br />
within their breasts.<br />
Chorus : A great benefit was this you gave to mortals."<br />
[N.B. This is presumably a reference to Pandora's jar, a<br />
curse concocted by Zeus to punish mankind for the theft<br />
of fire. Prometheus seems to be saying that he was the<br />
one who stayed Hope inside the jar, when the other evils<br />
escaped.]<br />
Aeschylus, Fragment 204 (from Proclus, Commentary on<br />
Hesiod’s Works and Days 156) :<br />
"A mortal woman from out a seed moulded of clay [i.e<br />
Pandora]."<br />
Sophocles, Pandora (lost play) (C5th B.C.) :<br />
Sophocles wrote a Satyr-play entitled Pandora or<br />
Sphyrocopi which dramatised the story of the first<br />
woman. Plato, Protagoras 320c - 322a (trans. Lamb)
(Greek philosopher C4th B.C.) :<br />
"Prometheus stole the mechanical arts of Hephaistos<br />
and Athene, and fire with them (they could neither have<br />
been acquired nor used without fire), and gave them to<br />
man . . . But Prometheus is said to have been afterwards<br />
prosecuted for theft, owing to the blunder of Epimetheus<br />
[i.e. because he accepted Pandora from Zeus]."<br />
Pseudo-Apollodorus, Bibliotheca 1. 46 (trans. Aldrich)<br />
(Greek mythographer C2nd A.D.) :<br />
"Prometheus had a son Deukalion, who was king of the<br />
lands round Phthia and was married to Pyrrha, the<br />
daughter of Epimetheus and Pandora, the first woman<br />
created by the gods."<br />
Euphorion of Chalcis, Fragments (trans. Page, Vol. Select<br />
Papyri III, No. 121 (2b)) (Greek epic C3rd B.C.): "Pandora,<br />
donor of evil (kakodôros), man’s sorrow self-imposed."<br />
Strabo, Geography 9. 5. 23 (trans. Jones) (Greek<br />
geographer C1st B.C. to C1st A.D.) :<br />
"[The region of] Thessalia. But speaking of it as a whole, I<br />
may say that in earlier times it was called Pyrrhaia,<br />
after Pyrrha the wife of Deukalion . . . But some writers,
dividing it into two parts, say that Deukalion obtained the<br />
portion towards the south and called it Pandora after his<br />
mother [i.e. his mother-in-law], and that the other part<br />
fell to Haimon, after whom it was called Haimonia, but<br />
that the former name was changed to Hellas, after Hellen<br />
the son of Deukalion, and the latter to Thessalia, after the<br />
son of Haimon." [N.B. Pyrrha was the daughter of<br />
Pandora, and wife of Deukalion. Deukalion named parts of<br />
the region of Thessalia after his wife and mother-in-law.]<br />
Pausanias, Description of Greece 1. 24. 7 (trans. Jones)<br />
(Greek travelogue C2nd A.D.) :<br />
"On the pedestal [of the statue of Athena on the<br />
Akropolis, Athens] is the birth of Pandora in relief.<br />
Hesiod and others have sung how this Pandora was the<br />
first woman; before Pandora was born there was as yet<br />
no womankind."<br />
Pseudo-Hyginus, Fabulae 142 (trans. Grant) (Roman<br />
mythographer C2nd A.D.) :<br />
"Prometheus, son of Iapetus, first fashioned men from<br />
clay. Later Vulcanus [Hephaistos], at Jove’s [Zeus']<br />
command, made a woman’s form from clay. Minerva
[Athene] gave it life, and the rest of the gods each gave<br />
come other gift. Because of this they named her<br />
Pandora. She was given in marriage to Prometheus’<br />
brother Epimetheus. Pyrrha was her daughter, and was<br />
said to be the first mortal born." Nonnus, Dionysiaca 7. 7<br />
ff (trans. Rouse) (Greek epic C5th A.D.) :<br />
"[Aion, Father Time, addresses Zeus :] `But, some may<br />
say, a medicine [Hope] has been planted to make<br />
long-suffering mortals forget their troubles, to save<br />
their lives. Would that Pandora had never opened the<br />
heavenly cover of that jar--she the sweet bane of<br />
mankind!'"<br />
o Homer, The Iliad - Greek Epic C8th B.C.<br />
o Hesiod, Theogony - Greek Epic C8th-7th B.C.<br />
o Hesiod, Works & Days - Greek Epic C8th-7th B.C.<br />
o Greek Elegaic Theognis, Fragments – Greek Elegaic<br />
C6th B.C.<br />
o Aesop, Fables - Greek Fables C6th B.C.<br />
o Aeschylus, Prometheus Bound - Greek Tragedy C5th<br />
B.C.
o Aeschylus, Fragments - Greek Tragedy C5th B.C.<br />
o Plato, Protagoras - Greek Philosophy C4th B.C.<br />
o Apollodorus, The Library - Greek Mythography C2nd<br />
A.D.<br />
o Greek Papyri III Euphorion, Fragments - Greek Epic<br />
C3rd B.C.<br />
o Strabo, Geography - Greek Geography C1st B.C. -<br />
C1st A.D.<br />
o Pausanias, Description of Greece - Greek Travelogue<br />
C2nd A.D.<br />
o Hyginus, Fabulae - Latin Mythography C2nd A.D.<br />
o Ovid, Metamorphoses - Latin Epic C1st B.C. - C1st A.D.<br />
o Nonnos, Dionysiaca - Greek Epic C5th A.D.
Did Pandora bring trouble or transformation for women?<br />
BY SANDRA GEYER MILLER, MA<br />
When Pandora opened the box and released the spites,<br />
was she merely the bringer of spites or the bringer of<br />
the vessel of transformation of feminine energies?<br />
During my studies of goddess mythology I was struck by<br />
the myth of Pandora and her "box". Here was a myth of<br />
the first woman that continues to haunt the image of<br />
women even today. Foolish Pandora, who opened the<br />
forbidden casket and released the Spites - Old Age,<br />
Labor, Sickness, Insanity, Vice, and Passion - to spread<br />
and cover the earth. Was she merely the bringer of<br />
spites, the revengeful curse of Zeus, or was she as the<br />
mother of life also bringer of the vessel of<br />
transformation of feminine energies?<br />
Only examination of the Greek version of the myth within<br />
the larger framework of "creation and fall" mythic<br />
themes, can reveal to us clues about the feminine psyche<br />
and its evolution. All of the psychological literature of the<br />
last twenty-five years has not dispelled the cultural and
spiritual shadow that surrounds the image of woman.<br />
The two myths still prevalent today are the<br />
Adam/Eve/Serpent and<br />
Pandora/Epimetheus/Prometheus stories depicting the<br />
first woman and the fall. In these myths the primordial<br />
images of beauty/hag, innocence/temptation, and<br />
obedience/disobedience are developed. With the coming<br />
of woman, man's paradise is ruptured, and the duality of<br />
time/eternity, good/evil and birth/death is begun. Much<br />
has been written about the Adam and Eve story, but little<br />
has been written about Pandora. The Greek and<br />
Judeo-Christian versions of the Eve and Pandora myths<br />
serve to propagandize the message of the early<br />
patriarchy about the status of women at that time.<br />
Forthwith he made an evil thing for men as the Price of<br />
fire; for the very famous Limping God formed of earth<br />
the likeness of a shy maiden as the son of Cronus willed.<br />
And the goddess bright-eyed Athene girded and clothed<br />
her with silvery raiment, and down from her head she<br />
spread with her hands a embroidered veil, a wonder to<br />
see;
And she, Pallas Athene, put about her head lovely<br />
garlands, flowers of new grown herbs.<br />
Also she put upon her head a crown of gold which the<br />
very famous Limping God made himself and worked with<br />
his own hands as a favor to Zeus his father. On it was<br />
much curious work wonderful to see; for of the many<br />
creatures which the land and sea rear up, he put most<br />
upon it, wonderful things, like living beings with voices:<br />
and great beauty shone out from it. (Evelyn-White, 1950,<br />
pp. 120ff)<br />
Pandora is portrayed as the product of Hephaestus'<br />
craft and Zeus's guile, - Zeus's curse for the theft of fire<br />
by Prometheus. She was fashioned as a bewitching<br />
beauty endowed with gifts from all the gods and<br />
goddesses.<br />
Feminists have said that women today can "have it all"<br />
which contains an element of truth, as Pandora means<br />
"all gifts", but given the requirements of the patriarchal<br />
society, today's Pandora can manifest only a few gifts if<br />
she is lucky.<br />
And as for beauty, modern day Pandora is fashioned by
the incarnate Hephaestus skilled as plastic surgeon with<br />
liposuction, face lifts, plastic implants and body<br />
contouring. The seductive beautification process has<br />
become limited to the physical body. Instead of Pandora<br />
as an image of the all-gifted, we have the anorexic,<br />
addicted star, princess or first lady who fight the<br />
ravages of time and duality with physical escapes. The<br />
quasi-feminist business woman who adorns herself in<br />
men's clothing and adopts men's behavior, crashes into<br />
the invisible corporate barrier and is dazed and<br />
perplexed. She doesn't realize that her male competitors<br />
sense that it may be Pandora with her box that is<br />
knocking on the doors of power.<br />
The ritual of the bachelor party is still prevalent today,<br />
where the groom is given one last good fling before he<br />
goes to his doom. Professor Henry Higgins in the modern<br />
musical, based on "Pygmalion", Lerner and Lowe's "My<br />
Fair Lady" quips....<br />
Let a woman in your life and you're plunging in a knife.<br />
Let the others of my sex tie the knot around their necks,<br />
I'd prefer a new edition of the Spanish Inquisition than to
ever let a woman in my life!.....Women are irrational,<br />
that's all there is to that. Their heads are full of cotton,<br />
hay and rags. They're nothing but exasperating,<br />
irritating, fascinating, calculating, agitating, maddening,<br />
and infuriating hags! (Lerner and Lowe, 1959, p. 112)<br />
The curse is alive today and Pandora is still the "fatal<br />
attraction", adorned by the fashion designers whose<br />
models may be anorexias in beauty's garb. Poor Pandora<br />
was she really meant to become the projected vision of<br />
an angular masculine twig with no bosom, no rounded<br />
hip, no fertility? What has become of her magic girdle,<br />
her crown of gold, her iridescent gown, woven by Athene<br />
herself, the master weaver? And what of the aging crone<br />
with Aphrodite fading who has nothing left but the blame<br />
because she may be deserted by her husband who goes<br />
off with another Pandora, she is left with Rhea-coronis,<br />
the death aspect.<br />
Owning the myth of Pandora for today's woman means to<br />
be willing to live with the knowledge of the curses and<br />
the gifts, to be wholly conscious of the dark and the light<br />
side of her own psyche, and to be willing to enter into the
process of transformation of the feminine as expressed<br />
within her and as expressed within the collective.<br />
Without fight or flight, without revenge, without sex<br />
change or facsimile, without taking on the appearances<br />
or mannerisms of the masculine, each woman is<br />
challenged as never before to embrace Pandora. To get<br />
in touch with the inner Pandora is to embrace one's<br />
seductress, insatiable curiosity, deceiving beauty,<br />
cunning Trickster, spinner and weaver, politician,<br />
creator/destroyer, daughter/mother, and virgin/whore<br />
parts.<br />
For the hope shut up within the box is delusive Hope to<br />
keep us hoping for a return to lost paradise. As Hillman<br />
so aptly puts it:<br />
"Because hope has this core of illusion it favors<br />
repression. By hoping for the 'status quo ante', we<br />
repress the present state of weakness and suffering and<br />
all it can bring. Postures of strength are responsible for<br />
many major complaints today - ulcers, vascular and<br />
coronary conditions, high blood-pressure, stress<br />
syndrome, alcoholism, highway and sport accidents,
mental breakdown. The will to fall ill, like the suicide<br />
impulse, leads patient and physician face to face with<br />
morbidity, which stubbornly returns in spite of all hope<br />
to the contrary." (Hillman, 1976, p.158).<br />
While Hope is considered to be an inherent and<br />
instinctual gift of optimism in humans, it has been<br />
misunderstood in the context of the Pandora myth. This<br />
misunderstanding is still with us today commemorated in<br />
the custom of the bride's Hope Chest, filled with gifts and<br />
adornments to grace a future home.<br />
A delusional Hope is born of the Trickster archetype.<br />
Anthropologist Angeles Arrien approaches the subject<br />
this way: In Wokini, Olympic runner Billy Mills offers eight<br />
lies of Iktumi (the trickster or liar figure) from the<br />
Lakota tradition that can jeopardize happiness or set up<br />
obstacles in a person's life. Iktumi's ancient invitation to<br />
self-deception follows:<br />
If only I were rich, then I would be happy.<br />
If only I were famous, then I would be happy.<br />
If only I could find the right person to marry, then I would
e happy.<br />
If only I had more friends, then I would be happy.<br />
If only I were more attractive, then I would be happy.<br />
If only I weren't physically handicapped in any way, then I<br />
would be happy.<br />
If only someone close to me hadn't died, then I could be<br />
happy.<br />
If only the world were a better place, then I would be<br />
happy.<br />
None of these illusions is true in relationship to our<br />
happiness and salvation. We obsessively strive at work<br />
and at home for as many of the eight illusions as we<br />
can... things that Iktumi tells us will make us happy. Once<br />
these goals are attained we are often stunned to find<br />
ourselves still without satisfaction, still without meaning,<br />
or still without happiness. According to Iktomi's ways,<br />
ceasing to strive for meaning and happiness allows us to<br />
become liberated from our own fear and false<br />
attachments.<br />
If women can understand that the underlying power and
wholeness of the feminine is the mediatrix of life/death,<br />
consciousness/un-consciousness then they no longer<br />
will carry the reflection of the masculine projection of<br />
the evil "bringer". In turn, the men may be forced inward<br />
to own the feminine aspects within themselves.<br />
The new emerging mythic psychology calls for us to<br />
penetrate these inner domains and encounter the sacred<br />
images normally hidden from view. Like shamans, and<br />
like Orpheus and Persephane, we learn to journey to the<br />
underworld reality and return to the waking world. We<br />
learn to incorporate the mythic dimension within the<br />
physical, and be the knower of both.
Pandora<br />
Pandora (1861) by Pierre Loison (1816–1886)<br />
In Greek mythology, Pandora (Greek: Πανδώρα,<br />
derived from πᾶν, pān, i.e. "all" and δῶρον, dōron,<br />
i.e. "gift", thus "the all-endowed", "the all-gifted" or "the<br />
all-giving") was the first human woman created by the<br />
gods, specifically by Hephaestus and Athena on the<br />
instructions of Zeus. As Hesiod related it, each god<br />
helped create her by giving her unique gifts. Zeus<br />
ordered Hephaestus to mold her out of earth as part of<br />
the punishment of humanity for Prometheus' theft of the<br />
secret of fire, and all the gods joined in offering her<br />
"seductive gifts". Her other name—inscribed against her<br />
figure on a white-ground kylix in the British Museumis<br />
Anesidora, "she who sends up gifts" (up implying "from<br />
below" within the earth).<br />
According to the myth, Pandora opened a jar (pithos), in
modern accounts sometimes mistranslated as<br />
"Pandora's box" (see below), releasing all the evils of<br />
humanity—although the particular evils, aside from<br />
plagues and diseases, are not specified in detail by<br />
Hesiod—leaving only Hope inside once she had closed it<br />
again<br />
The Pandora myth is a kind of theodicy, addressing the<br />
question of why there is evil in the world.<br />
https://en.wikipedia.org/wiki/Pandora
Pandora's Box - origins<br />
What type of myth is this?<br />
Zeus<br />
Zeus wishes to punish mankind<br />
Pandora ’s Box is an origin myth – the attempt to explain<br />
the beginning of something.<br />
People have always wanted to know why things happen in<br />
the world the way they do. Before there was much<br />
science, they did not have much understanding of how<br />
the world works, but they still wanted to know, just as<br />
much as we do. Human curiosity always asks why .. and<br />
then human creativity finds ways of giving an answer.
There are many myths, across all cultures, which<br />
attempt to explain the beginnings of human beings and<br />
why there are evil things like disease, hate and war in<br />
the world. In many stories, these evils are released<br />
because humans disobey gods.<br />
You may like to compare the story of Pandora with the<br />
story of Adam and Eve. Do you know any other similar<br />
stories from other cultures?<br />
Are there other versions of the story?
Pandora Creation<br />
The story of Pandora and her box comes from Ancient<br />
Greece and is very old. Because of this, there are<br />
several versions of the myth.<br />
In Greek mythology, Pandora (meaning ‘all-giving’) was<br />
the first woman on earth. Before humans there were the<br />
immortals (the Gods and Titans). The brothers,<br />
Prometheus and Epimetheus were Titans (Giant people)<br />
who had fought on the Gods’ side in a war. Some say they<br />
were cousins of Zeus, king of the gods; he asked<br />
Prometheus to create man out of clay and water (in<br />
many versions Hephaestus helps in this). Epimetheus had<br />
to create the animals and give them their gifts of<br />
courage, swiftness etc. He gave out all the gifts and had<br />
none left for Man. So Prometheus decides to make man<br />
stand upright, like the gods, and give them fire (which<br />
Zeus did not want them to have – some say he had
emoved it as a punishment). So Prometheus stole fire –<br />
some say from Zeus’ lightning, others from the sun and<br />
yet others from Hephaestus’ forge.<br />
Most agree that Zeus asked Hephaestus to make Pandora<br />
(the first woman) also out of earth and water, and he<br />
intended her to be a punishment. Each god and goddess<br />
gave Pandora a gift (talent), of beauty, charm, music etc<br />
but also others, like curiosity and persuasion – gifts that<br />
could be used for good or ill.<br />
Then Pandora was given a container – in the original<br />
Greek stories it was a jar and did not become a box until<br />
the Sixteenth century AD. A scholar called Erasmus, who<br />
lived in Rotterdam in Holland, translated a story of<br />
Pandora from Hesiod’s work. Hesiod was a Greek poet<br />
who lived about 700BC. Erasmus was translating the<br />
Greek into Latin (which scholars did all their writing in, in<br />
those days) and translated the Greek word ‘pithos’<br />
meaning jar into the Latin word ‘pyxis’ meaning box. And<br />
a box it has stayed to this day!
How did the myth arise?<br />
Pandora's Jar<br />
Originally a Jar?<br />
It arose as a way of explaining why dreadful things<br />
happened, such as people getting sick and dying.<br />
As in many origin myths, man had lived in a world without<br />
worry – until this jar / box was opened, which contained
ills for mankind. Zeus knew that Pandora’s curiosity<br />
would mean that she could not stop herself from opening<br />
it, especially when he had told her that she must not do<br />
so!<br />
Many other myths also explain the ills of the world by<br />
saying they are caused by human disobedience of a god’s<br />
instructions.<br />
(Though some versions of this story say that the box was<br />
a real gift and the box held good things for mankind,<br />
which Pandora let escape from the box, and fly away<br />
forever, only catching Hope.)<br />
Even Hope itself has been argued about by scholars – not<br />
everyone agreeing that it is a great good – that maybe<br />
Zeus meant it as an evil also – otherwise it would not<br />
have been in a jar of evil. Others believe that Zeus may<br />
have relented a little, and put Hope in to help mankind<br />
through the hard times that the other ‘gifts’ would bring.<br />
What does it mean to us today?
Pandora's Box<br />
Today, Pandora’s box means a source of troubles. When<br />
we talk about opening Pandora’s box, we use it as a<br />
metaphor to mean that we may not know what we are<br />
getting ourselves into! Sometimes, that we do not always<br />
know how something we have started may end, that we<br />
do not know the consequences of our actions.<br />
by Mark Cartwright<br />
Pandora<br />
Definition<br />
published on 27 July 2015 Pandora (Lawrence<br />
Alma-Tadema)
Pandora is a figure from Greek mythology who was not<br />
only the first woman, but --as an instrument of the wrath<br />
of Zeus-- was held responsible for releasing the ills of<br />
humanity into the world. Pandora was also an unrelated<br />
earth goddess in the early Greek pantheon.<br />
PANDORA - AN INSTRUMENT OF PUNISHMENT<br />
The name Pandora means "gifts" and "all". According to<br />
(and perhaps even invented by) Hesiod in his Theogony<br />
and Works & Days, Zeus had Hephaistos make Pandora,<br />
the first woman, from earth and water. Zeus’ intention<br />
was to use the beautiful and lovely Pandora as a means<br />
to punish Prometheus who had stolen fire from the gods<br />
and given it to mankind, who would in turn be punished.<br />
Zeus promises:<br />
Son of Iapetus [Prometheus], you who know counsels<br />
beyond all others, you are pleased that you have stolen<br />
fire and beguiled my mind – a great grief for you<br />
yourself, and for men to come. To them I shall give in
exchange for fire an evil in which they may all take<br />
pleasure in their spirit, embracing their own evil. (Works<br />
& Days, 54-59)<br />
PANDORA’S DIVINE GIFTS<br />
Before her departure, Pandora was given a range of<br />
divine gifts by each of the Olympian gods. Athena taught<br />
her all the fine crafts and dressed her in silvery robes,<br />
Aphrodite gave her grace and the means to create<br />
burning desire, and Hermes gave her "a dog’s mind and a<br />
thievish character" and in her breast "set lies and<br />
guileful words" (Works & Days, 67-68, 77-78). If that<br />
was not enough, she was adorned with fine jewellery by<br />
the Graces, crowned with a magnificent golden headband<br />
made by Hephaistos, and given garlands of spring<br />
flowers by the Seasons. Finally, Pandora was given a<br />
large storage jar to take down to earth which she was<br />
told she must never open under any circumstances.<br />
FULFILLING HER DESTINY, CURIOSITY GOT THE BETTER OF
PANDORA AND SHE LIFTED THE LID OF THE STORAGE JAR<br />
WHICH RELEASED ALL THE EVILS OF THE WORLD.<br />
PANDORA'S BOX: THE EVILS OF THE WORLD<br />
Pandora, guided by Hermes, was sent to Epimetheus, the<br />
brother of Prometheus. Foolishly forgetting his brother’s<br />
advice never to accept a gift from the gods, the beautiful<br />
Pandora was made welcome in Epimetheus’ home and the<br />
two married, having a daughter, Pyrrha. One day, and<br />
fulfilling her destiny, curiosity got the better of Pandora<br />
and she lifted the lid of the storage jar which released all<br />
the evils of the world. These terrible things included<br />
disease, war, vice, toil, and the necessity to work for<br />
sustenance.<br />
Pandora, realising her mistake, quickly replaced the lid<br />
but it was too late and only one thing remained inside,<br />
caught in the edge of the jar’s lip --Hope-- so that<br />
humanity might somehow bear its sudden and eternal<br />
misfortune.
"Hope" is the traditional translation from the Greek but<br />
actually may be better represented by "anticipation"<br />
which includes an expectation of both good and bad<br />
events. Through this punishment Zeus thus compensated<br />
for the theft of fire and restored the eternal division<br />
between gods and humans.
PANDORA IN ART<br />
A relief frieze showing the birth of Pandora appeared on
the statue base of the gigantic Athena Parthenos by<br />
Pheidias which stood inside the Parthenon. According to<br />
Pliny the scene included 20 gods looking on. Pandora<br />
appears too on a few Attic vases in scenes probably<br />
inspired by the now lost satyr play Pandora by<br />
Sophocles.<br />
In one 5th century BCE red-figure krater, now in the<br />
Ashmolean Museum Oxford, Pandora emerges from the<br />
ground, symbolizing her origin from clay. In such scenes<br />
either Epimetheus or satyrs hold mallets but the<br />
significance of these has, unfortunately, been lost and<br />
they once more illustrate the richness of Greek<br />
mythology beyond the surviving literary sources.<br />
http://www.ancient.eu/Pandora/