In Greek mythologies there is a pattern of sex, love, and regret that occurs between the men and the women, beginning with Zeus and Hera. It also consists of the male being narcissistic and the female becoming derogated and the two later producing more narcissistic males and derogated females. Which is present in the family tree that starts with Zeus and Callisto, branches to the daughters of Stheneboa and ends with Heracles and Auge. The narcissism and derogation begins with Zeus and Callisto. Simpson begins the telling Zeus and Callisto’s relationship by informing the reader that Callisto hunted with Artemis and had promised to remain a virgin, but Zeus “fell in love with her” and raped her and did so in the form of Artemis (Simpson 167-168). …show more content…
Furthermore in Apollodorus, Zeus then changed Callisto into a bear, because he was scared Hera would find out that he got her pregnant (Simpson 168). Zeus changing Callisto into a bear, is just another piece of evidence that shows how Zeus is narcissistic. That was how Callisto became a derogated female, she had no say in what happened to her. In the eyes of Zeus, she was just a mere mortal woman that he could force himself on and try to hide by changing into a bear. When Callisto was in bear form, Hera was able to get Artemis to shoot and kill her (Simpson 168). Hera detests that Zeus kept cheating on her, but she cannot get revenge on him since he was Zeus. Therefore, she goes after the women that he sleeps with. Which is just one derogated female, Hera, attacking another derogated female, Callisto, for what the narcissistic male, Zeus, had done. This cycle of the narcissistic male and derogated female continues on with the daughters of Stheneboa and Proetus, who are Zeus’s great-great granddaughters, and how they were treated by not only another female, but also males. According to Acusilaus, the daughters of Stheneboea were driven mad by Hera for mocking a …show more content…
Simpson first tells the story of Heracles and how he was narcissistic. Simpson tells of Heracles and his ten labors that turned to twelve when he tried to outsmart Eurystheus by getting help in his second labor and then doing his fifth labor for profit (Simpson 93-95). This indicates his narcissistic personality because he thought that he was better than those around him and could get away with essentially cheating on his labors. Simpson then tells of how Auge became a derogated female. He stated that Heracles, being the narcissistic male that he was, seduced her, resulting in Auge becoming pregnant. Then in order for her father not to find out about the baby, she hid him in a grove sacred to Athena. However, her father did find out and ordered Auge to be executed, she was saved though by Teuthras who married her (Simpson 168). It was through the actions of Heracles, Auge’s father and Teuthras, which made Auge a derogated female. In her story she had no say in what happened to her from being seduced to then being married off. She was just seen as an object to Heracles and Teuthras, someone to produce and
Women in ancient Greek times did not have equal or political rights. Athena and Antigone, who were both very heroic women went above and beyond the stereotypical woman. In society today, women are still not looked as an equivalent to men. Athena and Antigone share the Greek heroic traits of honor, perseverance, and of living in a higher class. In Sophocles’ Greek tragedy, Antigone, and Homer’s epic, The Odyssey, the female characters, Antigone and Athena are not solely traditional female characters, instead, they embody the heroic characteristics, honor, perseverance, and high social standing.
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 snare" (589). Women are attractive, they have useful skills and, they provide progeny to help men in their old age, but these qualities are only to prevent men form avoiding the punishment that she brings.
The book then talks about viewpoints of women, both real and those who face tragedy. Women during this time were very secluded and silent, but the heroines contradicted that. This chapter talks about the images of women in the classical literature in Athens, and the role they had in society. Many tragedies were ones that formed by mythes during the Bronze Age. It showed the separation in what made women heroic, rather than average. While viewing other Scholarly sourcese, Pomerory writes her own theory, she used others
As a child, I was fascinated by Greek mythology and history, and I made it my business in elementary school to read as much as possible about the subject, including the outstanding stories and the pantheon of gods presented. I thought of them as fantastic, supernatural tales with fitful gods and brave heroes, and I never stopped to consider that the mythologies could be representative of the cultural views and habits of the Greeks, specifically regarding gender roles. One such representaton is Virgil's epic Aeneid, which contains depictions of women in positions of power, and also characterizes these women as irrational, emotional to the point of hysteria, and consequently, unfit rulers.
In conclusion, no matter how big or small, positive or negative, contributions are made by the hero’s leading lady regarding their quest. Perseus’s leading lady Andromeda contributes both positively and negatively to Perseus’s quest. Hera, the leading lady in Hercules’s story makes a negative contribution to Hercules quest affecting him greatly. Finally Theseus’s leading lady Ariadne make both positive and negative contributions regarding Theseus’s quest. All three of these stories also prove how small women’s’ roles are in Greek mythology and how little they are valued in Greek society. Overall, leading ladies in Greek mythology contribute immensely to the hero’s quests.
From the role of the wily seductress, to the submissive housewife, to the raging warrior, women were a focal point of Ancient Greek works. Although they are often looked over and considered, the roles they played in their culture were undeniably important. Women may have been thought to have far less worth than a man, however, their undeniable power and influence in Greek society cannot be overlooked. The substantial position they held is verified in numerous texts of the era, including the works of Homer, Virgil, and Ovid.
In the Greek society women were treated very differently than they are today. Women in ancient Greece were not allowed to own property, participate in politics, and they were under control of the man in their lives. The goddess Aphrodite did not adhere to these social norms and thus the reason the earthly women must comply with the societal structure that was set before them. Aphrodite did not have a father figure according to Hesiod, and therefore did not have a man in her life to tell her what to do. She was a serial adulteress and has many children with many men other than her husband. She was not the only goddess from the ancient Greek myths to cause doubt in the minds of men. Gaia and the Titan Rhea rise up against their husbands in order to protect their children. Pandora, another woman in the Greek myths, shows that all evil comes from woman. Aphrodite, Gaia, Rhea, and Pandora cause the ancient Greek men to be suspicious of women because of her mischievous and wild behavior.
Some women are known for the deeds of their sons or husbands, but never for a heroic deed of their own, their personalities, and what they do themselves. It seems the only accomplishment women could achieve was being beautiful. Theseus "had no joy of"(195) the princess Ariadne because she died before this was possible. Homer makes it sound as if Ariadne's life was useless because she did not give Theseus pleasure. The only woman we hear of for a different reason is Klymene, and we only hear of her because she "betrayed her lord for gold."(195) This is the only time we hear of a woman for something she did, and once we do, it is a negative remark. Penelope, Odysseus' queen, is paid attention to only because of her position. Because she has a kingdom, she has suitors crowding around her day and night. Being a woman, Penelope has no control over what the suitors do and cannot get rid of them. The suitors want her wealth and her kingdom. They do not respect her enough to stop feeding on Odysseus' wealth; they feel she owes them something because she won't marry one of them. One of the suitors, Antinoos, tells Telemakhos "...but you should know the suitors are not to blame- it is your own incomparably cunning mother."(21) Even Telemakhos doesn't respect his mother as he should. When the song of a minstrel makes her sad and Penelope requests him to stop playing, Telemakhos interrupts and says to her, "Mother, why do you grudge our own dear minstrel joy of song, wherever his thought may lead.
In learning about the feminist movement, we studied the three articles and discussed and reviewed the different authors perspectives on the topic and learned how important the role of woman in Greek Mythology. In presenting the feminist theory to the class we analyzed the three articles, Women in Ancient Greece; Women in Antiquity: New Assessments; and Women in Greek Myth, and discussed how although the three articles provided different views on Feminism in mythology, they all essentially are aiming to teach the same basic concept.
For example, in the illustration of Aphrodite’s birth, she is described as “modest and beautiful” (Theogony, 9). When Athena is born from Zeus’ head, she is depicted as “the fearsome rouser of the fray, leader of armies, the lady Atrytone, whose pleasure is in war and the clamour of battle” (Theogony, 30). Hesiod even includes a lengthy portrayal of Hecate, where he articulates how Zeus honored Hecate more than all others. Hecate is said to have positions of power, dominion over parts of both land and sea and prestige. Hesiod also mentions that Hecate has a role in public gatherings (“…the man of her choice shines out among the crowd” [Theogony, 16]) as well as in war (“…the goddess [Hecate] comes and stands by whichever side she chooses to grant victory…” [Theogony, 16]) While the representations of these goddesses may be positive, Hesiod is not speaking about women in general, or even mortal women. As M. L. West says, “When they are personified must clearly be classed as gods, not mortals; after all, they are invisible and imperishable, and they have the power to affect human affairs.”1 Goddesses like Athena, Aphrodite and Hecate are personifications of abstract concepts that the ancient Greeks valued. While the Greek gods often exhibited very human-like qualities, they were still deities; put on pedestals to be respected
Foley, Helene P., and Sean Gurd. "Female Acts in Greek Tragedy." Phoenix 57.1 (2003): 150-
Mortal females cause struggles among men and are portrayed as wicked in Greek Mythology. In the story of How the World and Mankind Were Created, the Father of Men and of the Gods, Zeus, swears to get revenge upon mankind because of the poor sacrifices made to the altars. Therefore, he “[makes] a great evil for men, a sweet and lovely thing to look upon… they [call] her Pandora… the first woman… who are an evil to men, with a nature to do evil… is the source of all misfortu...
Walcot, P. “Greek Attitudes towards Women: The Mythological Evidence.” Greece & Rome 2nd ser. 31.1 (Apr., 1984): 37-47. Cambridge University Press on Behalf of The Classical Association Article Stable. Web.
Born from the remains of the castration of Uranus, Aphrodite arose from the foam in the sea and became known as the goddess of love to those who worshipped her, described by Hesoid. We see another version of her this goddess’s birth as well, from the gods Zeus and Dione, leaving a double tradition of Aphrodite’s birth and a basic duality in her character. Artemis, the Greek goddess of wild things, was born to Zeus and Leto, and remained a virgin goddess who roamed the forests with her female companions. These two goddesses disagreeing viewpoints on sexual relationships naturally set them up to have a conflicting relationship, yet their well-known trait of revenge in their myths bring a similarity to both the goddess of love and of hunting. Their personalities are compared through their primary functions in Greek mythology and physical characteristics, their behavior in myths that they are involved in, their portrayal in Greek art and literature, and if and how they are worshipped in Greek religion.
Love, in classical Greek literature, is commonly considered as a prominent theme. Love, in present days, always appears in the categories of books, movies or music, etc. Interpreted differently by different people, Love turns into a multi-faceted being.