Both Hesiod's epic Theogony and the early chapters of Genesis from the Hebrew Bible offer creation stories unique to their respective religions. Although these two religions are very different, one being monotheistic and the other polytheistic, their origin tales each describe the gods (or a singular God) as extremely holy and formidable but at times undeniably human-like. These contrasting character traits serve to represent deities that humans can more easily relate to 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 Shouldn't Be Banned"? Get an Original Essay In Theogony, Hesiod describes the gods as “immortal,” “sublime,” and “great,” repeating these phrases often throughout the poem for emphasis (Hesiod 37, 38). Zeus is even said to be a “father,” which most would 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 gives seemingly hyperbolic accounts of the strength and stature of the gods, stating that Kotto, Briareus, and Gyges, the sons of Gaia and Uranus, 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 best not to speak their names" and that they possess "unparalleled strength" (Hesiod 40). Once again, these depictions create the sense that the gods are omnipotent and not to be underestimated. Genesis chapters one through seven also reinforce the image of a strong and implacable God. In creating the earth and all its inhabitants, God is extraordinarily organized and meticulous, completing the task in just seven days and also providing “fixed times… for days and years,” as well as trees that reproduce and generate it bears 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 implied both by the title “the Lord God” and by the capitalization of pronouns referring to him, as these distinctions are applied to him and no one else in the narrative. Furthermore, God's total dominion over humans is demonstrated when He effectively punishes them for their wrongdoings, especially when He banishes Adam and Eve from the Garden of Eden and when He curses Cain into a solitary life as "a restless wanderer on the earth." (Genesis). 121). Despite their obvious supremacy over the human race, the deities recounted by Hesiod and Genesis each embody markedly human traits, particularly emotions such as jealousy and anger. An important example of this temperamental state occurs in Theogony when Gaia devises "a cunning and evil plan" to counter Uranus (Hesiod 40). He orders his son Cronus to cut off Uranus' reproductive parts, stating that it was Uranus "who first plotted shameful deeds" (Hesiod 40). This logic, while imperfect, is undeniably human: Gaia is angry at Uranus 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 full of sorrow" and Uranus "longs for Gaia's love" (Hesiod 40). Sadness and lust are both extremely common human feelings. The purpose of these depictions is clear: to humanize the gods who,.