希腊神话中对潘多拉的评价 女人的典型性格等

Pandora as being formed after Prometheus twice transgresses against Zeus; first through deceitful sacrifice and secondly through the theft of fire. As a consequence of these actions, Zeus decrees that he “shall give them [men] an affliction in which they will all delight as they embrace their own misfortune.” the latter naming her Pandora, “All gift, because all the dwellers on Olympus made her their gift – a calamity for men who live by bread.” (Hesiod. Works and Days. West trans. 81-3) Importantly, Herme s places in her heart “lies and wily pretences and a knavish nature.” (Hesiod. Works and Days. West trans. 68). The introduction of Pandora into the mortal realm may be viewed as a continuation of the civilising of mankind. Through the duplicitous actions of Prometheus, a precedent has been set regarding sacrificial ritual, and the use of fire further elevates humans above the other beasts inhabiting the earth. Pandora’s presence will continue this trend through the institution of the marriage rite; or as V ernant writes, “the female creature fashioned by the gods for the human beings is described as a parthenos [virgin] adorned to celebrate her marriage.” (Vernant190-1). Thus from the first, she appears as daughter, virgin and bride; this intimates not only her future role in procreation, but also the need for women to enter unions both sanctioned and legitimised by men – be they mortal or otherwise. This theme will also recur in the discussion of Persephone and Helen. Although Pandora may not be the actual ‘daughter’ of any one god, she –the “molded woman”– has been touched, in her creation, by many. As with the deceitful sacrifice of Prometheus, she appears as a gift to “set against the fire,” (Hesiod. Works and Days. West trans. 57). though her function will prove to be very different.

Although Pandora may not b e the actual ‘daughter’ of any one god, she – the “molded woman”–has been touched, in her creation, by many. As with the deceitful sacrifice of Prometheus, she appears as a gift to “set against the fire,” (Hesiod. Works and Days. West trans. 57). though her function will prove to be very different. She is given as wife to Epimetheus (Afterthought), who has been expressly warned by his brother Prometheus (Forethought) not to accept any gifts from the Olympians “for fear it might prove to be an evil for mankind.” (Hesiod. Works and Days. Lattimore trans. 88) In Works and Days, Pandora unstops a jar that she herself has received from the gods, and this action releases “grim cares” (Hesiod. Works and Days. West trans. 39. Cf. Lattimore trans.: “sad troubles.”) and henceforth “countless troubles roam among men.” (Hesi od. Works and Days. West trans. 100. Cf. Lattimore trans.: “other troubles by thousands that hover about men.”). If formerly the “tribes of men on earth lived remote from ills, without harsh toil and the grievous sicknesses that are deadly to men,” (Hesiod. Works and Days. West trans. 90-93) the double hybris of Prometheus concludes such an era. Hesiod describes it thus: