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Pandora's box is an artefact in Greek mythology connected with the myth of Pandora in Hesiod's c. 700 B.C. poem Works and Days. [1] Hesiod related that curiosity led her to open a container left in the care of her husband, thus releasing curses upon mankind. Later depictions of the story have been varied, with some literary and artistic ...
The Pandora myth first appeared in lines 560–612 of Hesiod's poem in epic meter, the Theogony (c. 8th–7th centuries BCE), without ever giving the woman a name. After humans received the stolen gift of fire from Prometheus, an angry Zeus decides to give humanity a punishing gift to compensate for the boon they had been given.
Athena gave the baby in a box to three women — Aglaurus and her two sisters — and warned them to never open it. Nonetheless, Aglaurus and Herse opened the box. The sight of the infant caused them both to go insane and they threw themselves off the Acropolis, [4] or, according to Hyginus, into the sea. [5]
In one myth, after Hephaestus tried to assault Athena and the infant Erichthonius was born from his semen that fell on the earth, Athena put the child in a box and gave it to the daughters of Cecrops, instructing them not to open the box before she returned. The maidens disobeyed her, and the crow flew to Athena bearing the news.
Argus or Argos Panoptes (Ancient Greek: Ἄργος Πανόπτης, "All-seeing Argos") is a many-eyed giant in Greek mythology. Mythology
In Greek mythology, Epimetheus (/ ɛ p ɪ ˈ m iː θ i ə s /; Ancient Greek: Ἐπιμηθεύς, lit. 'afterthought') [1] is the brother of Prometheus, the pair serving "as representatives of mankind". [2] Both sons of the Titan Iapetus, [3] while Prometheus ("foresight") is ingeniously clever, Epimetheus ("hindsight") is inept and foolish.
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Greek mythology has changed over time to accommodate the evolution of their culture, of which mythology, both overtly and in its unspoken assumptions, is an index of the changes. In Greek mythology's surviving literary forms, as found mostly at the end of the progressive changes, it is inherently political, as Gilbert Cuthbertson (1975) has argued.