Male-Female Relationships in Hesiod\'s Theogony

Hesiod's Theogony

Male and Female Relationships in Hesiod's Theogony

One of the most interesting and complex facets of Greek mythology is how it portrays the relationship between the sexes. At first glance, the celebration of Zeus and his relationships with multiple women, mortal and immortal, appears to celebrate the male and portray women as subjugated vessels, good for little more than bearing and raising children. Furthermore, complicating the issues of sexism and sexuality is the fact that mythology portrays relationships between humans and non-humans, adding another dimension of power and inequality. However, delving below the surface of Greek myths, one finds a reverence for the feminine, which belies the apparent sexism and misogyny that one encounters on the surface of most myths. Nowhere is this interaction between the male-female dynamic and the human-divine dynamic more fascinating than in Hesiod's Theogony.

The first substantive mention of the feminine in Theogony centers around Hesiod's description of the Muses. At first glance, as Hesiod describes how the nine Muses were created by Zeus visiting Mnemosyne's bed for nine nights, it appears that the story of the Muses is going to be about Zeus's infidelity to Hera and his use of a Mnemosyne as little more than a womb. However, the story of the Muses actually centers on their relationship to human men. It is in the depiction of how the Muses elevate men that one sees how female-centered Greek mythology actually was. For example, when the Muses choose to interact with a mortal man, the result is that "all the people look towards him while he settles causes with true judgements" (Theogony 1.82-3). This reverence for those supported by the Muses demonstrates that the female were considered extremely important in Greek mythology.

As important as the Muses are, they are relatively minor figures in Greek mythology. In any mythology, the creator of the world may be considered the most central figure in the mythology. Although figures such as Cronos and Zeus seem as if they are central to mythology, they would have no role without Chaos, the creator of the world. Chaos created Earth, who in turn "first bare starry Heaven, equal to herself, to cover her on every side, and to be an ever-sure abiding place for the blessed gods" (Theogony 2.124-6). Therefore, Hesiod makes it clear that without the feminine, there would be no creation and no place to live, either for humans, who live on the female Earth, or for the gods, who live in Earth's creation, Heaven.

However, Hesiod's treatment of the female is not simply reverent. In fact, Hesiod relates the story of the children of Heaven and Earth, who were horrible and who Heaven hid away inside of Earth. It is with this story that one first sees the depiction of the female as treacherous. Earth conspires with her children to punish Heaven. Of the children, only Cronos is brave enough to join with her and rise up against Heaven. After Heaven comes to Earth, "bringing on night and longing for love," Earth arranges to have Cronos hiding during their lovemaking, and Cronos attacks his father (Theogony 2.176-7). Interestingly enough, it is from this attack that one of the most central female figures in Greek mythology comes into being; Aphrodite sprang forth from the foam that formed where Heaven's blood hit the sea. Aphrodite is characterized as the leader of Eros and Desire and it is said that "the portion allotted to her amongst men and undying gods" is "the whispering of maidens and smiles and deceits with sweet delight and love and graciousness" (Theogony 2.204-6). Thus, Aphrodite's role is twofold; she governs love, but she also governs deceit.

Interestingly enough, in Theogony, the female is given responsibility for the creation of, not only deceit, but a myriad of negative emotions or elements. For example, Night gave birth to Doom and Fate. Furthermore, Night "though she lay with none," bore "Blame and painful Woe" (Theogony 3.213-4). This is remarkable because in Greek mythology, most originations are said to be the responsibility of two parents. The contrasting situations, where men are solely responsible for creation, such as when Athena sprang from Zeus's head, are not solely negative. However, there is nothing positive about Night's creation of Blame and Woe.

In addition, as the deathless gods (Titans) are overthrown by Zeus, one notices a shift in power from the feminine to the masculine. While females were responsible for creation, in positive and negative guises, prior to Zeus's overthrow of the Titans, they took a subservient role afterwards. Styx joined with Zeus in his mutiny, and he rewarded her with gifts and by providing her and their children a home with him, but "he himself mightily reigns and rules" (Theogony 4.403). Furthermore, as Zeus seized power over his fellow gods, male and female; his control of the earth also signaled a shift in the relationships between mortal men and women.