Prometheus as “culture hero”
deception
sacrifice
punishment
fire/technology
woman/Pandora
old age
citizenship
Hesiod, Theogony 521-34
And ready-witted Prometheus he bound with inextricable bonds,
cruel chains, and drove a shaft through his middle, and set on him
a long-winged eagle, which used to eat his immortal liver; but by
night the liver grew [525] as much again as the long-winged bird
devoured in the whole day. That bird Heracles, the valiant son of
shapely-ankled Alcmene, slew; and delivered the son of Iapetus
from the cruel plague, and released him from his affliction — not
without the will of Olympian Zeus who reigns on high, [530] that
the glory of Heracles the Theban-born might be yet greater than it
was before over the plenteous earth. This, then, he regarded, and
honored his famous son; though he was angry, he ceased from
the wrath which he had before because Prometheus matched
himself in wit with the almighty son of Cronos.
Sacrifice
Theogony [535] For when the gods and mortal men were coming
to a settlement at Mecone, at that time Prometheus put forward a
great ox and set portions before them, trying to deceive the mind
of Zeus. Before him he set flesh and inner parts thick with fat
upon the hide, covering them with an ox stomach; [540] but for
them he put the white bones dressed up with cunning art and
covered with shining fat. Then the father of men and of gods
said to him:
“Son of Iapetus, most glorious of all lords, good sir, how unfairly
you have divided the portions!” [545]
WD 48 Prometheus the crafty deceived him;
So said Zeus whose wisdom is everlasting, rebuking him. But wily
Prometheus answered him, smiling softly and not forgetting his
cunning trick:
“Zeus, most glorious and greatest of the eternal gods, take
which ever of these portions your heart within you bids.” [550] So
he said, thinking trickery. But Zeus, whose wisdom is everlasting,
saw and failed not to perceive the trick, and in his heart he
thought mischief against mortal men which also was to be
fulfilled. With both hands he took up the white fat and was angry
at heart, and wrath came to his spirit [555] when he saw the white
ox-bones craftily tricked out: and because of this the tribes of men
upon earth burn white bones to the deathless gods upon fragrant
altars. But Zeus who drives the clouds was greatly vexed and said
to him:
“Son of Iapetus, clever above all! [560] So, sir, you have not yet
forgotten your cunning arts!”
Th
Fire
So spoke Zeus in anger, whose
wisdom is everlasting; and from
that time he was always mindful of
the trick, and would not give the
power of unwearying fire to the
ash trees for the race of mortal
men who live on the earth. [565]
But the noble son of Iapetus
outwitted him and stole the farseen gleam of unwearying fire in a
hollow fennel stalk.
WD
For the gods keep hidden from
men the means of life. Else you
would easily do work enough in
a day to supply you for a full
year even without working;
[45] soon would you put away
your rudder over the smoke,
and the fields worked by ox and
sturdy mule would run to waste.
But Zeus in the anger of his
heart hid it,
PB I hunted out and stored in fennel stalk the stolen [110] source of fire that has
proved a teacher to mortals in every art and a means to mighty ends.
Th
Zeus’ Revenge
WD
And Zeus who thunders on high
was stung in spirit, and his dear
heart was angered when he
saw among men the far-seen
ray of fire. [570] Forthwith he
made an evil thing for men as
the price of fire; for the very
famous Limping God formed of
earth the likeness of a shy
maiden as the son of Cronos
willed.
[50] He hid fire; but that the noble son of
Iapetus stole again for men from Zeus the
counselor in a hollow fennel-stalk, so that
Zeus who delights in thunder did not see
it. But afterwards Zeus who gathers the
clouds said to him in anger:
“Son of Iapetus, surpassing all in
cunning, [55] you are glad that you have
outwitted me and stolen fire — a great
plague to you yourself and to men that
shall be. But I will give men as the price
for fire an evil thing in which they may all
be glad of heart while they embrace their
own destruction.”
Th
Woman/Pandora
WD
And as in thatched hives bees [595] feed
the drones whose nature is to do mischief
— by day and throughout the day until the
sun goes down the bees are busy and lay
the white combs, while the drones stay at
home in the covered hives and reap the
toil of others into their own bellies —
[600] even so Zeus who thunders on high
made women to be an evil to mortal
men, with a nature to do evil.
[60] And he bade famous
Hephaestus make haste and mix
earth with water and to put in it the
voice and strength of human kind,
and fashion a sweet, lovely
maiden-shape, like to the immortal
goddesses in face.
[81] And he called this woman
Pandora, because all they who
dwelt on Olympus gave each a gift,
a plague to men who eat bread.
Th
Epimetheus
[510] also she bore very
glorious Menoetius and clever
Prometheus, full of various
wiles, and scatter-brained
Epimetheus who from the first
was a mischief to men who eat
bread; for it was he who first
took of Zeus the woman, the
maiden whom he had formed.
WD
But when he had finished the
sheer, hopeless snare, the
Father sent glorious ArgusSlayer, [85] the swift messenger
of the gods, to take it to
Epimetheus as a gift. And
Epimetheus did not think on
what Prometheus had said to
him, bidding him never take a
gift of Olympian Zeus, but to
send it back for fear it might
prove to be something harmful
to men.
Th
Old Age/Jar
And he gave them a second evil to be
the price for the good they had:
whoever avoids marriage and the
sorrows that women cause, and will not
wed, reaches deadly old age [605]
without anyone to tend his years, and
though he at least has no lack of
livelihood while he lives, yet, when he is
dead, his kinsfolk divide his possessions
amongst them. And as for the man who
chooses the lot of marriage and takes a
good wife suited to his mind, evil
continually contends with good; [610] for
whoever happens to have mischievous
children, lives always with unceasing
grief in his spirit and heart within him;
and this evil cannot be healed.
WD
[90] For before this the tribes of men lived
on earth remote and free from ills and hard
toil and heavy sicknesses which bring the
Fates upon men; for in misery men grow old
quickly. But the woman took off the great
lid of the jar with her hands [95] and
scattered, all these and her thought caused
sorrow and mischief to men. 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 before that, the lid
of the jar stopped her, by the will of Aegisholding Zeus who gathers the clouds.
Agents
Prometheus
metis, techne
Man
Prometheus &
Epimetheus
Zeus
metis of sovereign
father
master
Zeus & Olympians
Actions - Duel of Deception
Theogony
men & gods united
Works and Days
men & gods separated
Prometheus prepares
sacrifice
Zeus prepares gift
Zeus does not give fire
Zeus hides fire
Parallels
food
hidden food needs labour
fire
new fire must be fed
men born from earth
new men born from
women
Sacrifice, thusia
gift, trap, gaster
Pandora
Defining Relationships
gods
humans
beasts
thusia
ambrosia
cooked meat
omophagy
allelophagy
techne
marriage
Aeschylus, Prometheus Bound
trilogy of tragedies (pity and fear)
Prometheus Bound, Prometheus Freed, Prometheus the Fire-Carrier
not a son of Iapetus & Klymene but of Themis/Gaia
1-396
397-886
887- end
Prometheus and the gods
Prometheus, Zeus and Humans
Prometheus and Zeus
tyranny/freedom, compulsion-torture, citizenship,
For your own flower, flashing fire, source
of all arts, he has purloined and bestowed
upon mortal creatures. Such is his offence
(hamartia); for this he is bound to make
requital to the gods, [10] so that he may
learn to bear with the sovereignty
(tyranny) of Zeus and cease his manloving ways.
36 Well, why delay and excite pity in
vain? Why do you not detest a god most
hateful to the gods, since he has betrayed
your prerogative to mortals?
Every job is troublesome except to be the
commander of gods; [50] no one is free
except Zeus.
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I see, Prometheus; [145] and over my eyes a mist of tears and fear spread as I saw your
body withering ignominiously upon this rock in these bonds of adamant. For there are
new rulers in heaven, and Zeus governs lawlessly with [150] new laws; that which was
mighty before he now brings to nothing.
With all that before me, it seemed best that, joining with my mother, I should place
myself, a welcome volunteer, on the side of Zeus; and it is by reason of my counsel
that the cavernous gloom of Tartarus now hides ancient Cronus and his allies within it.
219-22
Thus I helped the tyrant of the gods [225] and with this foul payment he has responded;
for it is a disease that is somehow inherent in tyranny to have no faith in friends.
[230] As soon as he had seated himself upon his father's throne, he immediately
assigned to the deities their several privileges and apportioned to them their proper
powers. But of wretched mortals he took no notice, desiring to bring [235] the whole
race to an end and create a new one in its place. Against this purpose none dared
make stand except me — I only had the courage; I saved mortals so that they did not
descend, blasted utterly, to the house of Hades.
Ocean
I see, Prometheus; and I want to give you [310] the best advice, although you yourself
are wily. Learn to know yourself and adapt yourself to new ways; for new also is the
ruler among the gods. If you hurl forth words so harsh and of such whetted edge,
perhaps Zeus may hear you, [315] though throned far off, high in the heavens, and then
your present multitude of sorrows shall seem but childish sport.
Typho 355
Hear the sum of the whole matter in the compass of one brief word — every art
possessed by man comes from Prometheus.
505-6
Chorus [515] Who then is the helmsman of Necessity?
Prometheus The three-shaped Fates and mindful Furies.
Chorus Can it be that Zeus has less power than they do?
Prometheus Yes, in that even he cannot escape what is foretold.
Does it not seem to you that the tyrant of the gods is violent in all his ways? For this
god, desirous of union with this mortal maid, has imposed upon her these wanderings.
Maiden, you have gained a cruel suitor [740] for your hand. As to the tale you now
have heard — understand that it has not even passed the introduction.
Prometheus He shall make a marriage that shall one day cause him distress.
Io [765] With a divinity or with a mortal? If it may be told, speak out.
Prometheus Why ask with whom? I may not speak of this.
Io Is it by his consort that he shall be dethroned?
PrometheusYes, since she shall bear a son mightier than his father.
Danaids
Fifth in descent from Epaphus, fifty maidens shall return to Argos, not of their own
[855] free choice, but fleeing marriage with their cousin kin; while these, their hearts
ablaze with passion, like falcons eagerly pursuing doves, shall come in pursuit of
wedlock unlawful to pursue; but God shall grudge them enjoyment of their brides.
[860] Pelasgian soil shall offer the maids a home, when, in the watches of the night,
their husbands have been slain by a deed of daring wrought by the women's
murderous blows. For each bride shall take the life of her lord, dyeing a two-edged
sword in his blood — in such ways may Love come upon my enemies! [865]
However, love's desire shall charm one of the maidens not to slay her mate; rather,
her resolve will lose its edge; for she will make her choice between two evil names to
be called coward rather than murderess. She it is who shall give birth in Argos to a
royal line — [870] a long story is necessary to explain this clearly; of her seed,
however, shall be born a man of daring, renowned with the bow, who shall deliver
me from these toils.
In vain you trouble me, as though it were a
wave you try to persuade. Never think that,
through terror at the will of Zeus, I shall
become womanish and, with hands
upturned, aping woman's ways, [1005] shall
importune my greatly hated enemy to
release me from these bonds. I am far, far
from that.
basanos- torture
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Protagoras’ story (mythos; Plato, Protagoras 320d-)
• Prometheus and Epimetheus
• Technical wisdom with fire 321d Now although man acquired in
this way the wisdom of daily life, civic wisdom he had not, since this
was in the possession of Zeus;vs. political wisdom 322c Zeus,
fearing that our race was in danger of utter destruction, sent
Hermes to bring respect and right among men, to the end that there
should be regulation of cities and friendly ties to draw them
together.
• Hermes brings justice (dikê) and shame (aidôs) 322c to all humans
Ovid, Metamorphoses 3, the stories of Cadmus, Diana and Actaeon, Semele and the Birth of
Bacchus, Tiresias, and Pentheus and Bacchus
Actaeon
3.230 “I am Actaeon, look, I am your master.Words failed his will;
their baying filled the sky.
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Semele
3.320 Then her mortal frame could not endure the tumult of the
heavens; that gift of love consumed her.
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Tiresias
Pentheus Acoetes 577
3. 720 With no hands left to stretch out to his mother, “look,
mother,” he cried, and showed the severed stumps.
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The roles of the three actors (hypokritai) in Euripides’ Bacchae.
Prologue 1-63 1 Dionysus
Parodos 64-169
Episode one 170-369
1 Teiresias, 2 Pentheus, 3 Cadmus
Stasimon one 370-433
strophe, antistrophe, epode
Episode two 434-518
1 Dionysus, 2 Pentheus, 3 Attendant
Stasimon two 519-575
Episode three 576-861 1 Dionysus, 2 Pentheus, 3 Messenger
Stasimon three 862-911
Episode four 912-976 1 Dionysus, 2 Pentheus
Stasimon 977-1023
Episode five 1024-1152 3 Messenger
Stasimon five 1153-1164 1 Dionysus, 2 Agave, 3 Cadmus
Exodos 1165-end
NB The Coryphaeus is a solo singer in the Chorus.
Dionysus
I, the son of Zeus, have come to this land of the Thebans — Dionysus, whom
once Semele, Kadmos' daughter, bore, delivered by a lightning-bearing flame.
And having taken a mortal form instead of a god's, [5] I am here at the
fountains of Dirke and the water of Ismenus. And I see the tomb of my
thunder-stricken mother here near the palace, and the remnants of her house,
smoldering with the still living flame of Zeus' fire, the everlasting insult (hubris)
of Hera against my mother. [10] I praise Kadmos, who has made this place
hallowed, the shrine of his daughter; and I have covered it all around with the
cluster-bearing leaf of the vine.
[20] and I have come to this Hellenic city first, having already set those
other lands to dance and established my rites there, so that I might be a deity
(daimon) manifest among men. In this land of Hellas, I have first excited
Thebes to my cry, fitting a fawn-skin to my body and [25] taking a thyrsos in
my hand, a weapon of ivy. For my mother's sisters, the ones who least should,
claimed that I, Dionysus, was not the child of Zeus, but that Semele had
conceived a child from a mortal father and then ascribed the sin (hamartia) of
her bed to Zeus, [30] a trick of Kadmos', for which they boasted that Zeus
killed her, because she had told a false tale about her marriage. Therefore I
have goaded them from the house in frenzy, and they dwell in the mountains,
out of their wits; and I have compelled them to wear the outfit of my orgies.
[35] And all the female offspring of Thebes, as many as are women, I have
driven maddened from the house, and they, mingled with the daughters of
Kadmos, sit on roofless rocks beneath green pines. For this city must learn,
even if it is unwilling, [40] that it is not initiated into my Bacchic rites, and that
I plead the defense (apologia) of my mother, Semele, in appearing manifest to
mortals as a divinity whom she bore to Zeus.
Now Kadmos has given his honor and power to Pentheus, his daughter's son,
[45] who fights against the gods as far as I am concerned and drives me away
from poured sacrifices (spondai), and in his prayers makes no mention of me,
for which I will show him and all the Thebans that I was born a god (theos).
[51] If ever the city of Thebes should in anger seek to drive the Bacchae down
from the mountains with arms, I, the general of the Maenads, will join battle with
them. On which account I have changed my form to a mortal one and altered
my shape into the nature of a man.
[62-3] I myself
will go to the
folds of
Kithairon, where
the Bacchae are,
to share in their
dances.
Female-shaped 353
112 sport in holy games with insolent thyrsoi. (hybris)
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hubris
779 Already like fire does this insolence (hubris) of the Bacchae blaze up, a
great reproach for the Hellenes.
1297 He was insulted with insolence, for you did not consider him a god.
Dionysus 1347-9 Yes, for I, a god by birth, was insulted by you.
Kadmos Gods should not resemble mortals in their anger.
Dionysus My father Zeus approved this long ago.
How justly, yet excessively, [1250] lord Bromius the god has destroyed us,
though he is a member of our own family.
Rhea - Kybele
Blessed is he who, being fortunate and knowing the
rites of the gods, keeps his life pure and [75] has his
soul initiated into the Bacchic revels, dancing in inspired
frenzy over the mountains with holy purifications
(katharmos), and who, revering the orgies of great
mother Kybele, [80] brandishing the thyrsos,
garlanded with ivy, serves Dionysus.
[120] O secret chamber of the Kouretes and you holy
Cretan caves, parents to Zeus, where the Korybantes
with triple helmet invented for me in their caves this
circle, [125] covered with stretched hide; and in their
excited revelry they mingled it with the sweet-voiced
breath of Phrygian pipes and handed it over to mother
Rhea, resounding with the sweet songs of the Bacchae;
Cadmus
[170] Who is at the gates? Call from the house Kadmos, son of Agenor, who
leaving the city of Sidon built this towering city of the Thebans.
Oh house once fortunate in Hellas, [1025] house of the Sidonian old man
who once sowed in the ground the earth-born harvest of the serpent snake.
1274 You gave me, as they say, to Echion, the sown man.
1314-15 But now I, great Kadmos, who sowed and reaped [1315] a most
glorious crop, the Theban people, will be banished from the house without
honor.
Still it is foretold that I shall bring into Hellas a motley barbarian army. Leading
their spears, I, having the fierce nature of a serpent, will bring my wife
Harmonia, daughter of Ares, to the altars and tombs of Hellas. [1360] I will
neither rest from my troubles in my misery, nor will I sail over the downward
flowing Acheron and be at peace.
[680] I saw three
companies of dancing
women, one of which
Autonoe led, the second
your mother Agave, and the
third Ino.
1291 Where formerly dogs
divided Actaeon among
themselves.
You see the wretched fate of
Actaeon, who was torn apart in
the meadows by the bloodthirsty hounds he had raised,
[340] having boasted that he
was superior in the hunt to
Artemis.
Teiresias
[255] You persuaded him to this, Teiresias. Do you wish, by introducing
another new god to men, to examine birds and receive rewards for sacrifices?
If your gray old age did not defend you, you would sit in chains in the midst of
the Bacchae, [260] for introducing wicked rites.
auspices - aves specio
For two things, young man, [275] are first among men: the goddess Demeter
— she is the earth, but call her whatever name you wish; she nourishes mortals
with dry food; but he who came afterwards, the offspring of Semele,
discovered a match to it, the liquid drink of the grape, and introduced it [280]
to mortals. It releases wretched mortals from grief.
Dionysus will not compel women [315] to be modest in regard to Aphrodite,
but in nature [modesty dwells always] you must look for that. For she who is
modest will not be corrupted in Bacchic revelry.
Pentheus
508 You are well-suited to be miserable in your name.
What rage, what rage does the earth-born race show, and Pentheus, [540] once
descended from a serpent — Pentheus, whom earth-born Echion bore, a fierce monster,
not a mortal man, but like a bloody giant, hostile to the gods.
O grief (penthos) beyond measuring, one which I cannot stand to see, [1245] that you
have performed murder with miserable hands.
I hear that mixing-bowls stand full in the midst of their assemblies, and that they each
creep off different ways into secrecy to serve the beds of men, on the pretext that they
are Maenads worshipping; [225] but they consider Aphrodite before Bacchus.
And they say that some stranger has come, a sorcerer, a conjuror from the Lydian
land, [235] fragrant in hair with golden curls, having in his eyes the wine-dark graces of
Aphrodite. He is with the young girls day and night, alluring them with joyful rites.
But your body is not ill-formed, stranger, for women's purposes, for which reason you
have come to Thebes. [455] For your hair is long, not through wrestling, scattered over
your cheeks, full of desire; and you have a white skin from careful preparation, hunting
after Aphrodite by your beauty not exposed to strokes of the sun, but beneath the shade.
[460] First then tell me who your family is.
[465] Why do you bring these rites to Hellas?
Dionysus Dionysus, the child of Zeus, sent me.
Pentheus Is there a Zeus who breeds new gods there?
[470] Seeing me just as I saw him, he gave me sacred rites.
Dionysus [492] Tell me what I must suffer; what harm will you do to me?
Dionysus [500] Even now he see my sufferings from close by.
Pentheus Where is he? He is not visible to my eyes.
Dionysus Near me; but you, being impious, do not see him.
[516] Dionysus, who you claim does not exist, will pursue you for these insults.
For in injuring us, you put him in bonds.
592 Did you see these stone lintels on the pillars falling apart? Bromius cries
out in victory indoors.
I have suffered terrible things; the stranger, who was recently constrained in
bonds, has escaped me. Ah! [645] Here is the man. What is this? How do
you appear in front of my house, having come out?
We fled and escaped [735] from being torn apart by the Bacchae, but they,
with unarmed hands, sprang on the heifers browsing the grass. and you might
see one rending asunder a fatted lowing calf, while others tore apart cows.
[740] You would see ribs or cloven hooves tossed here and there; caught in the
trees they dripped, dabbled in gore. Bulls who before were fierce, and showed
their fury with their horns, stumbled to the ground, [745] dragged down by
countless young hands. The garment of flesh was torn apart faster then you
could blink your royal eyes.
[822] What is this? Shall I then, instead of a man, be reckoned among the
women?
Women, the man is caught in our net. He will go to the Bacchae, where he will
pay the penalty with his death. Dionysus, now it is your job; for you are not far
off. [850] Let us punish him. First drive him out of his wits, send upon him a
dizzying madness, since if he is of sound mind he will not consent to wear
women's clothing, but driven out of his senses he will put it on. I want him to be
a source of laughter to the Thebans, led through the city in [855] women's
guise after making such terrible threats in the past. . . . He will recognize the
son of Zeus, [860] Dionysus, who has been born in station most terrible and
yet is most mild to men.
Oh look! I think I see two suns, and twin Thebes, the seven-gated
city. [920] And you seem to lead me, being like a bull and horns
seem to grow on your head. But were you ever before a beast?
For you have certainly now become a bull.
You alone bear the burden for this city, you alone. Therefore the
labors which are proper await you. [965] Follow me. I am your
saving guide: another will lead you down from there.
[972-3] You are terrible, terrible, and you go to terrible sufferings,
so that you will find a renown reaching to heaven.
deinos
[1330] . . . changing your form, you will become a dragon, and your wife,
Harmonia, Ares' daughter, whom you though mortal held in marriage, will be
turned into a beast, and will receive in exchange the form of a serpent. And as
the oracle of Zeus says, you will drive along with your wife a chariot of heifers,
ruling over barbarians. [1335] You will sack many cities with a force of
countless numbers. And when they plunder the oracle of Apollo, they will have a
miserable return, but Ares will protect you and Harmonia and will settle your life
in the land of the blessed.