In Hesiod’s Theogony, the primordial goddess Gaia is created through the spontaneous generation and is the anthropomorphized maternal figure of all existence. Despite being such an early god, and possessing the necessary metis to be an authoritative goddess, Gaia is fundamentally weak as displayed both by her unwillingness to participate in her crafty plans, and her inability to control the happenings of the world she creates. In the Theogony, it is clear that Gaia existed solely for the means of fertility and procreation, and lacked the necessary providence to have any influence on the world. This lack of providence, reliance on other beings, and physical weakness provide clear evidence of her fundamental weakness and ultimately drives the
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126-7). Ouranos was the first being to procreate with Gaia and through their union came the Titans, the Cyclopes, and the Hecatoncheires (Theog 131-150). Despite Gaia’s maternal affection for her creations, Ouranos did not feel the same way, and referred to them as “the most terrible of children” (Theog. 154-5). His hatred for his children led to his plan to “hide them all away, and not let them come up to the light, in a dark hole of Earth” (Theog. 157-8). As any mother would, Gaia objected to Ouranos; not only out of care for her children, but also due to the physical pain of having eighteen children trapped within her figurative womb. This is her first display of fundamental weakness, as Gaia displays a physical inability to physical control her own creation, Ouranos, as he continues to procreate with …show more content…
In retaliation to Ouranos and as a result of her inability to control him, Gaia uses her metis to plan “an evil deceitful craft” (Theog. 160). However, Gaia’s cunning metis stops here as she is unable to follow through with the execution of her plan. This is another example of Gaia’s fundamental weakness displayed in the Theogony. Her inability to act upon her schemes displays her lacking the ability to seek confrontation in order to exercise her authority as a goddess. In a social context wider than the Theogony presents, her evasion of confrontation with Ouranos speaks to the gendered stereotypes presented in society. As a maternal figure, it would not be socially normal for Gaia to go out seeking confrontation with her domestic partner, especially in a pre-modern time such as Hesiod’s. In avoiding the confrontation with Ouranos, Gaia enlists the help of her children, pleading, “children of me and a wicked father, if you are willing to obey, we may punish the evil outrage of your father since he first planned unseemly deeds” (Theog. 164-6). Only Kronos rises to the occasion, and accepts his mother’s plea for help (Theog. 170-3). Gaia shares her plan with Kronos, who agrees, and follows through castrating Ouranos with the sickle provided by Gaia. It is clear that Gaia’s inability to follow
126-7). Ouranos was the first being to procreate with Gaia and through their union came the Titans, the Cyclopes, and the Hecatoncheires (Theog 131-150). Despite Gaia’s maternal affection for her creations, Ouranos did not feel the same way, and referred to them as “the most terrible of children” (Theog. 154-5). His hatred for his children led to his plan to “hide them all away, and not let them come up to the light, in a dark hole of Earth” (Theog. 157-8). As any mother would, Gaia objected to Ouranos; not only out of care for her children, but also due to the physical pain of having eighteen children trapped within her figurative womb. This is her first display of fundamental weakness, as Gaia displays a physical inability to physical control her own creation, Ouranos, as he continues to procreate with …show more content…
In retaliation to Ouranos and as a result of her inability to control him, Gaia uses her metis to plan “an evil deceitful craft” (Theog. 160). However, Gaia’s cunning metis stops here as she is unable to follow through with the execution of her plan. This is another example of Gaia’s fundamental weakness displayed in the Theogony. Her inability to act upon her schemes displays her lacking the ability to seek confrontation in order to exercise her authority as a goddess. In a social context wider than the Theogony presents, her evasion of confrontation with Ouranos speaks to the gendered stereotypes presented in society. As a maternal figure, it would not be socially normal for Gaia to go out seeking confrontation with her domestic partner, especially in a pre-modern time such as Hesiod’s. In avoiding the confrontation with Ouranos, Gaia enlists the help of her children, pleading, “children of me and a wicked father, if you are willing to obey, we may punish the evil outrage of your father since he first planned unseemly deeds” (Theog. 164-6). Only Kronos rises to the occasion, and accepts his mother’s plea for help (Theog. 170-3). Gaia shares her plan with Kronos, who agrees, and follows through castrating Ouranos with the sickle provided by Gaia. It is clear that Gaia’s inability to follow