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The Messed Up Myth of Pandora's Box - Mythology Explained - Jon Solo

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Hephaestus created her from clay, shaping her perfectly, Aphrodite gave her femininity and Athena taught her crafts.

Hermes was ordered by Zeus to teach her to be deceitful, stubborn and curious. Gods told her that the box contained special gifts from them but she was not allowed to open the box ever.

Then Hermes took her to Epimetheus, brother of Prometheus, to be his wife. Prometheus had advised Epimetheus not to accept anything from the Gods, but he saw Pandora and was astonished by her beauty, thus he accepted her right away.

Pandora was trying to tame her curiosity, but at the end she could not hold herself anymore; she opened the box and all the illnesses and hardships that gods had hidden in the box started coming out.

Pandora was scared, because she saw all the evil spirits coming out and tried to close the box as fast as possible, closing Hope inside.

Pandora was the right person to do it, because she was curious enough, but not malicious. The myth itself though appears in many different versions; the most distinctive difference is that in some myths Hope does come out.

The main purpose of the myth of Pandora though is to address the question of why evil exists in the world. The birth of Pandora was represented on the pedestal of the statue of Athena situated at the Parthenon on the Acropolis in Athens.

Epimetheus was very rich, but very generous; and he could but grow more gentle and kind to the little Pandora, who reminded him constantly of the needs of others.

But we must not forget the strange gift which the gods had sent with Pandora. This was a strong box which Pandora desired at once to open.

But when Epimetheus attempted to do so, he found this inscription upon the lid:. So Epimetheus carried the box into the palace, and told Pandora that she could see it whenever she liked to do so, but begged her never to try to open it.

Pandora promised. She often found pleasure in sitting upon the box, tracing with her slender fingers the delicate scrolls and queer designs.

The beauty of the box was a constant temptation to her. She often dreamed about the contents, and longed to take just a peep. But the kind face and warning voice of Epimetheus always prevented, for somehow he always appeared just at the dangerous moment.

One day Epimetheus went to the fields early in the morning; to stay until the shades of evening had fallen. Pandora tried to forget the box, but it seemed to call to her.

That very morning she had found a curiously shaped key, and she was tempted to try it in the lock. She would not open the box; she would only see whether the key really did belong to it.

Her hands trembled, and her breath came quickly; she thought she heard a footstep. No; it was only the water splashing in the fountain.

With a little click, the key slid into the lock. It was a perfect fit. Pandora's left hand rested under the edge of the lid. She raised it gently, and peeped in.

Pandora's Box. The room was filled with tiny, fluttering creatures, so tiny and so lovely that they might have been winged blossoms.

Thev fluttered about the room, while Pandora looked aghast, then floated out between the great pillars, and away across the fields. Then Zeus sent this beautiful treachery as a gift to Prometheus' brother Epimetheus , who ignored Prometheus's advice to never accept gifts from Zeus.

In the house of Epimetheus, there was a jar—in some versions, it too was a gift from Zeus—and because of her insatiable greedy woman's curiosity, Pandora lifted the lid on it.

Out from the jar flew every trouble known to humanity. Pandora managed to keep one spirit in the jar as she shut the lid, a timid sprite named Elpis, usually translated as "hope.

But our modern phrase says "Pandora's box": how did that happen? Hesiod said the evils of the world were kept in a "pithos", and that was uniformly employed by all Greek writers in telling the myth until the 16th century AD.

Pithoi are huge storage jars that are typically partly buried in the ground. The first reference to something other than a pithos comes from the 16th-century writer Lilius Giraldus of Ferrara, who in used the word pyxis or casket to refer to the holder of evils opened by Pandora.

Although the translation was not exact, it is a meaningful error, because a pyxis is a 'whited sepulcher', a beautiful fraud.

Eventually, the casket became simplified as "box". Harrison argued that this mistranslation explicitly removed the Pandora myth from its association with All Souls Day, or rather the Athenian version, the festival of Anthesteria.

The two-day drinking festival involves opening wine casks on the first day the Pithoigia , releasing the souls of the dead; on the second day, men anointed their doors with pitch and chewed blackthorn to keep the newly released souls of the departed away.

Then the casks were sealed again. Harrison's argument is bolstered by the fact that Pandora is a cult name of the great goddess Gaia.

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Legend Of Pandoras Box Video

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According to Hesiod, when Prometheus stole fire from heaven, Zeus , the king of the gods, took vengeance by presenting Pandora to Prometheus' brother Epimetheus.

Pandora opened a jar left in her care containing sickness, death and many other unspecified evils which were then released into the world.

From this story has grown the idiom "to open a Pandora's box", meaning to do or start something that will cause many unforeseen problems. The mistranslation of pithos is usually attributed to the 16th century humanist Erasmus who, in his Latin account of the story of Pandora, changed the Greek pithos to pyxis , meaning "box".

In his version the box is opened by Epimetheus , whose name means 'Afterthought' — or as Hesiod comments, "he whom mistakes made wise". There were alternative accounts of jars or urns containing blessings and evils bestowed upon humanity in Greek myth, of which a very early account is related in Homer 's Iliad :.

On the floor of Jove's palace there stand two urns, the one filled with evil gifts, and the other with good ones. He for whom Jove the lord of thunder mixes the gifts he sends, will meet now with good and now with evil fortune; but he to whom Jove sends none but evil gifts will be pointed at by the finger of scorn, the hand of famine will pursue him to the ends of the world, and he will go up and down the face of the earth, respected neither by gods nor men.

Hope is the only good god remaining among mankind; the others have left and gone to Olympus. Trust, a mighty god has gone, Restraint has gone from men, and the Graces , my friend, have abandoned the earth.

Men's judicial oaths are no longer to be trusted, nor does anyone revere the immortal gods; the race of pious men has perished and men no longer recognize the rules of conduct or acts of piety.

The poem seems to hint at a myth in which the jar contained blessings rather than evils. It is confirmed in the new era by an Aesopic fable recorded by Babrius , in which the gods send the jar containing blessings to humans.

Once the lid was replaced, only hope remained, "promising that she will bestow on each of us the good things that have gone away.

In the Renaissance, the story of the jar was revisited by two immensely influential writers, Andrea Alciato in his Emblemata and the Neo-Latin poet Gabriele Faerno in his collection of a hundred fables Fabulum Centum , Alciato only alluded to the story while depicting the goddess Hope seated on a jar in which, she declares, "I alone stayed behind at home when evils fluttered all around, as the revered muse of the old poet [Hesiod] has told you".

He is shown holding the lid of a large storage jar from which female representations of the Roman virtues are flying up into the air.

They are identified by their names in Latin: security salus , harmony concordia , fairness aequitas , mercy clementia , freedom libertas , happiness felicitas , peace pax , worth virtus and joy laetitia.

Hope spes is delayed on the lip and holds aloft the flower that is her attribute. In Hesiodic scholarship, the interpretive crux has endured: [20] Is the hope imprisoned within a jar full of evils to be considered a benefit for humanity, or a further curse?

A number of mythology textbooks echo the sentiments of M. West: "[Hope's retention in the jar] is comforting, and we are to be thankful for this antidote to our present ills.

Second, does the jar preserve Elpis for men, or keep Elpis away from men? As with most ancient Greek words, elpis can be translated a number of ways.

A number of scholars prefer the neutral translation of "expectation. How one answers the first question largely depends on the answer to the second question: should we interpret the jar to function as a prison, or a pantry?

Some have argued that logic dictates, therefore, that the jar acts as a prison for Elpis as well, withholding it from the human race.

Life is not hopeless, but each of us is hopelessly human. It is also argued that hope was simply one of the evils in the jar, the false kind of hope, and was no good for humanity, since, later in the poem, Hesiod writes that hope is empty and no good and makes humanity lazy by taking away their industriousness, making them prone to evil.

In Human, All Too Human , philosopher Friedrich Nietzsche argued that "Zeus did not want man to throw his life away, no matter how much the other evils might torment him, but rather to go on letting himself be tormented anew.

To that end, he gives man hope. In truth, it is the most evil of evils because it prolongs man's torment. This objection leads some to render elpis as the expectation of evil, which would make the myth's tone somewhat optimistic: although mankind is troubled by all the evils in the world, at least we are spared the continual expectation of evil, which would make life unbearable.

The optimistic reading of the myth is expressed by M. Elpis takes the more common meaning of expectant hope. And while the jar served as a prison for the evils that escaped, it thereafter serves as a residence for Hope.

West explains, "It would be absurd to represent either the presence of ills by their confinement in a jar or the presence of hope by its escape from one.

Neither Alciato nor Faerno had named who was responsible for opening the jar beyond saying it was a "mortal". During the Renaissance it is the name of Epimetheus that is mentioned as often as not, as in the engraving by Bonasone noticed above and the mention of Pandora's partner in a rondeau that Isaac de Benserade took it on himself to insert into his light-hearted version of the Metamorphoses - although Ovid had not in fact written about it himself.

Out of it boils a cloud which carries up a man and a dragon; between them they support a scroll reading " sero nimirum sapere caepit " finding out too late , in reference to the meaning of Epimetheus' name in Greek.

Another Venetian print, ascribed to Marco Angelo del Moro active — , is much more enigmatic. Usually titled "Pandora's Box, or The Sciences that Illuminate the Human Spirit", it portrays a woman in antique dress opening an ornate coffer from which spill books, manuscripts, snakes and bats.

By Pandora's side is a woman carrying a burning brand, while a horned figure flees in the opposite direction. Above is a curved vault painted with signs of the zodiac to which the sun-god Apollo is pointing, while opposite him another figure falls through the stars.

Commentators ascribe different meanings to these symbols as contradictory as the contents of the chest.

She thought is was just a place to get an endless supply of music on her phone. I am teaching World Literature to my jr.

And they were amazed with the whole myth since the only one they knew was that due to the Devil all these different bad spirits came to be.

So if Pandora was the first woman on Earth how come she was created as a punishment for the mankind? Which mankind? It surprised me of the large number of people who did not know or had never heard of the myth.

This was a very informational article and it was interesting to read about. I read more into Greek Myths and found some other stories I was interested in.

Save my name, email, and website in this browser for the next time I comment. Pandora, the first woman on Earth Pandora was, according to the myth, the first woman on Earth.

Share this post: Facebook Pinterest Twitter Email. The quintessential woman was created to beguile men with her beauty and uncontrollable sexuality, to introduce falsehood and treachery and disobedience into their lives.

Pandora is a trick gift, a punishment for the good of Promethean fire, she is, in fact, Zeus's price of fire. Brown points out that Hesiod's story of Pandora is the icon of archaic Greek ideas of sexuality and economics.

Hesiod didn't invent Pandora, but he did adapt the story to show that Zeus was the supreme being who shaped the world and caused the misery of the human lot, and how that caused human descent from the original bliss of a carefree existence.

At this point, you may recognize in Pandora the story of the Biblical Eve. She too was the first woman, and she too was responsible for destroying an innocent, all-male Paradise and unleashing suffering ever after.

Are the two related? Several scholars including Brown and Kirk argue that the Theogony was based on Mesopotamian tales, although blaming a woman for all the evils of the world is definitely more Greek than Mesopotamian.

Both Pandora and Eve may well share a similar source. Edited and updated by K. Kris Hirst. Share Flipboard Email.

Ancient History and Latin Expert. Gill is a Latinist, writer, and teacher of ancient history and Latin.

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