Hesiod's epic poem Theogony and the early chapters of Genesis in the Hebrew Bible offer unique creation stories for their respective religions . Although these two religions are very different, one being monotheistic and the other polytheistic, their origin stories depict each of the gods (or a singular God) as extremely holy and fearsome, but sometimes undeniably human. These contrasting character traits serve to represent gods with whom humans can more easily identify and understand, while remaining in awe and fear of their limitless power. Say no to plagiarism. Get a tailor-made essay on “Why violent video games should not be banned”? Get the original essay In Theogony, Hesiod describes the gods as “immortal,” “sublime,” and “great,” often repeating these phrases throughout length of the poem for emphasis (Hesiod 37, 38). Zeus is even considered a “father,” which most consider a position of authority and reverence (Hesiod 38). These descriptions of the gods clearly illustrate the hierarchy in place: the immortal gods are ranked far above the mere mortals who reside on Earth. Later in the poem, Hesiod provides hyperbolic accounts of the strength and stature of the gods, stating that Kottos, Briareos and Gyges, the sons of Gaia and Ouranos, have "a hundred invincible arms" and "fifty heads" (Hesiod 40). . ). He goes on to say that these three male deities are “so great and powerful that it is better not to speak their names” and that they possess “incomparable strength” (Hesiod 40). Once again, these representations give the impression that the gods are all-powerful and not to be reckoned with. Chapters one through seven of Genesis also reinforce the image of a strong and implacable God. In His creation of the earth and all its inhabitants, God is remarkably organized and meticulous, completing the task in just seven days and even providing "fixed times...for days and years", as well as trees that grow. reproduce and bear fruit. fruit independently (Genesis 117). After completing each task, God extends his heavenly approval by declaring that he “saw that it was good” (Genesis 117). These details reveal a God who is capable, intelligent and of course very powerful. More subtly, God's inherent authority is insinuated both by the title "the Lord God" and by the capitalization of the pronouns that refer to him, since these distinctions apply to him and no one else in the narrative. Furthermore, God's total domination over humans is demonstrated when He effectively punishes humans for their wrongdoing, particularly when He banishes Adam and Eve from the Garden of Eden and when He curses Cain and sentences him to a solitary life of a “restless wanderer on the earth” (Genesis 121). Despite their obvious supremacy over the human race, the deities recounted in Hesiod and Genesis each embody distinctly human traits, particularly emotions like jealousy and rage. A striking example of this capricious state occurs in the Theogony when Gaia devises “a cunning and evil plan” to thwart Ouranos (Hesiod 40). She orders her son Kronos to cut off the reproductive parts of Ouranos, claiming that it was Ouranos “who first plotted shameful deeds” (Hesiod 40). This logic, while flawed, is undeniably human: Gaia is angry with Ouranos for his actions against her and therefore seeks revenge in the form of violence. The gods also display human emotions other than anger; Gaia's "heart is filled with sorrow" and Ouranos "yearns for Gaia's love.