Hesiod does not say why hope ( elpis) remained in the jar. Only Hope remained there in an unbreakable home within under the rim of the great jar, and did not fly out at the door for ere that, the lid of the jar stopped her, by the will of Aegis-holding Zeus who gathers the clouds.
One item, however, did not escape the jar (96–9):
As a result, Hesiod tells us, the earth and sea are "full of evils" (101). But Epimetheus did not listen he accepted Pandora, who promptly scattered the contents of her jar. Prometheus had (fearing further reprisals) warned his brother Epimetheus not to accept any gifts from Zeus. For she brings with her a jar (which, due to textual corruption in the sixteenth century, came to be called a box) containing "countless plagues" (100). In this retelling of her story, Pandora's deceitful feminine nature becomes the least of humanity's worries. Finally, Hermes gives this woman a name: "Pandora, because all they who dwelt on Olympus gave each a gift, a plague to men who eat bread" (81–2). As before, she is created by Hephaestus, but now more gods contribute to her completion (63–82): Athena taught her needlework and weaving (63–4) Aphrodite "shed grace upon her head and cruel longing and cares that weary the limbs" (65–6) Hermes gave her "a shameless mind and a deceitful nature" (67–8) Hermes also gave her the power of speech, putting in her "lies and crafty words" (77–80) Athena then clothed her (72) next Persuasion and the Charites adorned her with necklaces and other finery (72–4) the Horae adorned her with a garland crown (75). In this version of the myth (lines 60–105), Hesiod expands upon her origin and moreover widens the scope of the misery she inflicts on humanity.
The more famous version of the Pandora myth comes from another of Hesiod's poems, Works and Days. Pandora holding a pithos, with Hermes, and a seated Prometheus, Prometheus, Mercury, and Pandora by Josef Abel But she was "sheer guile, not to be withstood by men." Hesiod elaborates (590–93): When she first appears before gods and mortals, "wonder seized them" as they looked upon her. This woman goes unnamed in the Theogony, but is presumably Pandora, whose myth Hesiod revisited in Works and Days. After Hephaestus does so, Athena dresses her in a silvery gown, an embroidered veil, garlands and an ornate crown of silver. He commands Hephaestus to mold from earth the first woman, a "beautiful evil" whose descendants would torment the human race. 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. 8th–7th centuries BC), without ever giving the woman a name. The Pandora myth first appeared in lines 560–612 of Hesiod's poem in epic meter, the Theogony (c. Hesiod, both in his Theogony (briefly, without naming Pandora outright, line 570) and in Works and Days, gives the earliest version of the Pandora story. Later poets, dramatists, painters and sculptors made her their subject. It has been argued that Hesiod's interpretation of Pandora's story went on to influence both Jewish and Christian theology and so perpetuated her bad reputation into the Renaissance. The Pandora myth is a kind of theodicy, addressing the question of why there is evil in the world, according to which, Pandora opened a jar ( pithos) (commonly referred to as " Pandora's box") releasing all the evils of humanity. Her other name-inscribed against her figure on a white-ground kylix in the British Museum -is Anesidora ( Ancient Greek: Ἀνησιδώρα), "she who sends up gifts" ( up implying "from below" within the earth). As Hesiod related it, each god cooperated by giving her unique gifts. "gift", thus "the all-endowed", "all-gifted" or "all-giving") was the first human woman created by Hephaestus on the instructions of Zeus. In Greek mythology, Pandora ( Greek: Πανδώρα, derived from πᾶν, pān, i.e.
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