4: Separation from the Divine
- Page ID
- 275200
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\(\newcommand{\avec}{\mathbf a}\) \(\newcommand{\bvec}{\mathbf b}\) \(\newcommand{\cvec}{\mathbf c}\) \(\newcommand{\dvec}{\mathbf d}\) \(\newcommand{\dtil}{\widetilde{\mathbf d}}\) \(\newcommand{\evec}{\mathbf e}\) \(\newcommand{\fvec}{\mathbf f}\) \(\newcommand{\nvec}{\mathbf n}\) \(\newcommand{\pvec}{\mathbf p}\) \(\newcommand{\qvec}{\mathbf q}\) \(\newcommand{\svec}{\mathbf s}\) \(\newcommand{\tvec}{\mathbf t}\) \(\newcommand{\uvec}{\mathbf u}\) \(\newcommand{\vvec}{\mathbf v}\) \(\newcommand{\wvec}{\mathbf w}\) \(\newcommand{\xvec}{\mathbf x}\) \(\newcommand{\yvec}{\mathbf y}\) \(\newcommand{\zvec}{\mathbf z}\) \(\newcommand{\rvec}{\mathbf r}\) \(\newcommand{\mvec}{\mathbf m}\) \(\newcommand{\zerovec}{\mathbf 0}\) \(\newcommand{\onevec}{\mathbf 1}\) \(\newcommand{\real}{\mathbb R}\) \(\newcommand{\twovec}[2]{\left[\begin{array}{r}#1 \\ #2 \end{array}\right]}\) \(\newcommand{\ctwovec}[2]{\left[\begin{array}{c}#1 \\ #2 \end{array}\right]}\) \(\newcommand{\threevec}[3]{\left[\begin{array}{r}#1 \\ #2 \\ #3 \end{array}\right]}\) \(\newcommand{\cthreevec}[3]{\left[\begin{array}{c}#1 \\ #2 \\ #3 \end{array}\right]}\) \(\newcommand{\fourvec}[4]{\left[\begin{array}{r}#1 \\ #2 \\ #3 \\ #4 \end{array}\right]}\) \(\newcommand{\cfourvec}[4]{\left[\begin{array}{c}#1 \\ #2 \\ #3 \\ #4 \end{array}\right]}\) \(\newcommand{\fivevec}[5]{\left[\begin{array}{r}#1 \\ #2 \\ #3 \\ #4 \\ #5 \\ \end{array}\right]}\) \(\newcommand{\cfivevec}[5]{\left[\begin{array}{c}#1 \\ #2 \\ #3 \\ #4 \\ #5 \\ \end{array}\right]}\) \(\newcommand{\mattwo}[4]{\left[\begin{array}{rr}#1 \amp #2 \\ #3 \amp #4 \\ \end{array}\right]}\) \(\newcommand{\laspan}[1]{\text{Span}\{#1\}}\) \(\newcommand{\bcal}{\cal B}\) \(\newcommand{\ccal}{\cal C}\) \(\newcommand{\scal}{\cal S}\) \(\newcommand{\wcal}{\cal W}\) \(\newcommand{\ecal}{\cal E}\) \(\newcommand{\coords}[2]{\left\{#1\right\}_{#2}}\) \(\newcommand{\gray}[1]{\color{gray}{#1}}\) \(\newcommand{\lgray}[1]{\color{lightgray}{#1}}\) \(\newcommand{\rank}{\operatorname{rank}}\) \(\newcommand{\row}{\text{Row}}\) \(\newcommand{\col}{\text{Col}}\) \(\renewcommand{\row}{\text{Row}}\) \(\newcommand{\nul}{\text{Nul}}\) \(\newcommand{\var}{\text{Var}}\) \(\newcommand{\corr}{\text{corr}}\) \(\newcommand{\len}[1]{\left|#1\right|}\) \(\newcommand{\bbar}{\overline{\bvec}}\) \(\newcommand{\bhat}{\widehat{\bvec}}\) \(\newcommand{\bperp}{\bvec^\perp}\) \(\newcommand{\xhat}{\widehat{\xvec}}\) \(\newcommand{\vhat}{\widehat{\vvec}}\) \(\newcommand{\uhat}{\widehat{\uvec}}\) \(\newcommand{\what}{\widehat{\wvec}}\) \(\newcommand{\Sighat}{\widehat{\Sigma}}\) \(\newcommand{\lt}{<}\) \(\newcommand{\gt}{>}\) \(\newcommand{\amp}{&}\) \(\definecolor{fillinmathshade}{gray}{0.9}\)- 4.1: Prometheus, Architect of Humankind
- In the Biblical tradition, humanity's separation from God is called "The Fortunate Fall," an ironic yet fitting name. In order to thrive, humans were forced sever their reliance upon their godly parent-creator. While the ultimate gains of maturity are profound, so too are the losses. The Greek tradition of separation from the divine follows the foundation of other prior cultures, such as the Egyptians, and offers inspirations for subsequent cultures.
- 4.2: The Trickster Motif in World Mythology
- The trickster archetype is a recurring figure in world mythology, serving as often as an antagonist but occasionally as a protagonist. Characters from world mythologies, like Loki, Coyote, Maui, the Hero Twins, and Odysseus are notable tricksters known for their savvy intelligent wit, and ability to convert obstacles into opportunities. Though they possess a morally ambiguity, this trait allows them to challenge societal norms and embrace disruptive behavior which often propels the plot.
- 4.3: The Promethean Family of Origin
- Hesiod's account names Clymene and Iapetus as Prometheus' parents, with brothers Atlas, Menoetius, and Epimetheus. Atlas and Menoetius were punished by Zeus for their rebellion, while Prometheus, characterized by forethought, contrasts with his brother Epimetheus' impulsiveness.
- 4.4: Prometheus, Guardian and Defender of Mankind
- In Aeschylus' "Prometheus Bound," Prometheus is seen as a symbol of celestial intelligence opposing Zeus's unchecked power. Yet, his defiance of Zeus and charity toward humanity reflect an inherent critique of Zeus' rule.
- 4.5: Pandora, Curse of the Gods
- The theme of misogyny in ancient texts, is particularly evident in Hesiod's portrayal of Pandora in "Works and Days." In a comparison between Pandora and Eve from Biblical texts, illustrates the practice of labeling these first women as responsible for mankind's misfortunes. Pandora, a creation of Zeus to humble humanity, embodies traits of deceit and longing, symbolizing the misogynistic view of women as the root of humanity's troubles.
- 4.6: The Biblical Analog to the Pandora Myth- Adam, Eve, and the Loss of Eden
- In parallels between the Biblical story of Eve and the Greek myth of Pandora, both are blamed for humanity's downfall. Though later authors, such as Milton draw greater emphasis upon themes of free will, temptation, and the consequences of transgression, the weight of original sin is still crowned upon Eve and Pandora.
- 4.7: The Fall of Humanity (Genesis 2-21-3-24. The King James Version of the Bible)
- One of the most well-known stories from the Bible describes the creation of woman from Adam???s rib, the temptation of Eve by the serpent in the Garden of Eden, Adam and Eve's consumption of the forbidden fruit, and their subsequent fall from the grace of God, and their expulsion from the Garden of Eden. The story serves as etiological basis for a number of human conditions, including suffering and labor.
- 4.8: Humanity’s Estrangement from Nature as the Cost of Civilization
- Although early portrayals of women harbor negative views of first women, assigning them sole blame for the pains of humanity and separation from the divine, earlier Mesopotamian epics hold a more reverential view of women. Priestesses, especially, played crucial roles as spiritual guides for nature-centric religions. The epic of Gilgamesh contrasts the failings of the civilized world with harmony of the natural world.
- 4.9: The Dual Natures of Strife
- Much of Hesiod's origin myths highlight conflict-driven, masculine narratives. Hesiod viewed feuding as inevitable, and humanity's history of war seems supports this outlook. The personification of, this conflict is Eris, the goddess of discord, representing negative traits, while her sister, the "good strife," embodies positive rivalry, inspiring the best of human potential.
- 4.10: The Five Ages of Humanity
- "Works and Days" by Hesiod discusses the decline of humanity through consecutive ages represented by metals: Gold, Silver, Bronze, Heroes, and Iron. The narrative reflects the deterioration of human values, from the idyllic Age of Gold to the present Age of Iron, characterized by moral decay and societal strife. Through these ages, Hesiod offers a social commentary on humanity's potential for redemption, highlighting hope as pivotal despite his pessimistic view of human conduct in his time.
- 4.11: The Inevitable Evolution of Prometheus
- Aeschylus's portrayal of Prometheus as humanity's savior is explored across a trilogy of plays, with only "Prometheus Bound" surviving fully. Romantic poets Percy Bysshe Shelley and Mary Shelley reimagined this narrative. Percy Shelley's "Prometheus Unbound" envisions Prometheus as a social reformer challenging tyranny, reflecting themes of autonomy under oppressive regimes. Mary Shelley's "Frankenstein" explores scientific creation's consequences, paralleling Prometheus with Dr. Frankenstein.
- 4.12: Io--a Tragic Mortal Victim to Zeus’ Tyranny
- Aeschylus's "Prometheus Bound" invents a dialogue between Prometheus and Io, emphasizing Prometheus's justified defiance against Zeus and highlighting Io's torment due to Zeus and Hera's conflicts. Io, pursued by Zeus and transformed into a cow by Hera, endures a painful journey fleeing a gadfly. Her story reflects the cruel indifference of the Olympians as contrast to Prometheus's resistance.
- 4.13: HESIOD’S WORKS AND DAYS
- Opening with a traditional invocation to the Muses, Hesiod describes the various human generations and their de-evolution, from the Golden age of Cronos to the current Iron age, characterized by hardships and immorality. The poem warns of the consequences of strife, violence, and injustice, while emphasizing the importance of righteousness and justice as determined by Zeus.
- 4.14: Separation Reading Response Prompt
- Reading responses are a way to reflect and interact with the text, allowing students to demonstrate their ability to move beyond simple summary and demonstrate critical insight into the text.
- 4.15: Study Questions
- Study questions offer an opportunity for individual or group interaction with the text.
- 4.16: Bibliography
- The following bibliography contains books and resources referenced and/or adapted for Chapter 4.
Where did our people come from? Why do we suffer while others appear to prosper? Who, or what, controls our fate? Such universal questions and others like them are addressed through the myths of early cultures, many of which contain rationale to justify our state of existence. The Babylonian creation epic explains that humans were created to assume the labor of the gods, freeing said gods to receive the subsequent worship of the humans. One version of Ancient Egypt’s creation epic explains that humans were created by the joyful tears of Atum, so moved after the return of his two children, Shu and Tefnut. Atum’s tears fell upon the ripe soil of earth and became the first humans (Mark “Egyptian Mythology”). The humans, in return, offered love and praise to their creator. Biblical stories explain why women suffer childbirth pains, why men must toil and why people were separated for want of a common language. Greek myths, specifically those by Hesiod, emphasize the de-evolution of humans, from an idealized golden race to the iron race, beset with petty quarrels and unscrupulous dishonesty.
Despite their miserable disposition, the Titan Prometheus [prō-MEE-thee-uhs] offers himself as a benefactor to humanity.