Was one of the titans, son of iapetus (also a titan) and clymene, an oceanid.
The titanomachy, the war between the titans and the olympian gods, prometheus sided with zeus, helping to overthrow the old gods.
Siding with the winning side, prometheus avoided being punished with the rest of the titans and was therefore not sent to tartarus, the all accounts, prometheus was presented to be the protector and benefactor of mankind.
In an event called trick at mecone, he tricked zeus by asking him to choose between two offerings; beef hidden inside an ox's stomach (something pleasing hidden inside a repelling exterior) or bones wrapped in glistening fat (something inedible hidden inside a pleasing exterior).
Zeus chose the latter and hence, a precedent was created in what humans could sacrifice from that moment; so, they kept the meat for themselves and sacrificed bones to the a result of the trick at mecone, zeus was infuriated and decided to hide fire from mortals as punishment.
Prometheus, in an effort to help humanity again, managed to steal fire back and give it to humans.More enraged, the father of gods asked hephaestus to create pandora, the first woman, who according to hesiod, would bring troubles to mankind.
He also punished prometheus by having him chained to a rock, where an eagle ate his liver during the day, and the liver was regenerated during the night due to prometheus' immortality.
He was later saved by the demigod you use any of the content on this page in your own work, please use the code below to cite this.
Mythology has been variously interpreted and analyzed almost since its beginnings, and its origins have been as widely debated as the myths themselves have been interpreted.
The difficulty in identifying the origins of greek myths stems from the fact that, until the time of the greek poets hesiod and homer (both of whom flourished around the eighth century b.Hesiod's theogony and works and days, in addition to homer's iliad and odyssey, are the oldest extant written sources of greek mythology, and most scholars agree that certain mythological elements in each can be dated to a much earlier period.
Many scholars also concede that certain elements of these works have definite near eastern parallels, but the extent to which such parallels indicate that near eastern myths served as a source for greek myths remains an issue of critical debate. In addition to studying the age and origins of greek mythology, modern scholars have also examined such topics as the relationship between myth and history, the themes and motifs of greek myths, and the treatment of women in greek searching for the origins of greek mythology, martin p.
Nilsson first makes a distinction between the myths dealing with heroes and those concerned with divinity and cosmogony, stressing that it is erroneous to assume that "the hero myths were derived from the same source as the myths concerning the gods.
Nilsson contends that while divinity myths may indeed have "pre-greek" origins, the heroic myth cycles as found in greek epics can be dated back to the epoch known as the mycenaean age (1950 to 1100 b.
Such critics as richard caldwell and robert mondi are more concerned with the near eastern origins of greek creation myths.
Mondi examines this issue by focussing not on the textual transmission of myths, but on the diffusion of "mythic ideas" or motifs.
Such ideas include the "cosmic separation of earth and sky," the hierarchical organization of the cosmos, and the "cosmic struggle" by which divine kingship is attained.
Mondi concludes by stating that elements in greek myths are "derived from contact with the considerably more advanced cultures to the east and south.Analysis of the historical aspects of mythology, specifically the heroic myths, is another way mythology is studied. Rose begins his study of mythology by noting that "it is very clear that we cannot take [myths], as they stand, as historically true, or even as slightly idealized or exaggerated history. Rose then goes on to review (and invalidate) other approaches to mythology, including attempts to view myths allegorically, rationally, and "euhemeristically" (euhemerism being a school of thought in which mythical gods are viewed as deified human men). Carlo brillante, on the other hand, examines the ways the ancient greeks viewed mythology, and argues that mythical heroes were regarded as historical figures by the greeks.
Brillante contends that the greeks distinguished heroic myths as being situated in "a well-defined past," as a part of the human world, and as separate from those myths which focus on the "age of the gods. He then considers whether an historical approach, similar to that taken by the ancient greeks, is "adequate" today, and outlines the drawbacks and benefits of various types of historical analyses. Kirk breaks down the traditional groupings of gods and heroes sketched by earlier critics even further.
For kirk, divinity myths include those that deal with the creation of the universe (cosmogony); with the development of the olympian gods; and with the creation of men, man's place in the world, and his relationship with the gods.
Kirk divides hero myths into three categories as well: those that deal with older heroes (in myths set in a "timeless past," long before the trojan war); with younger heroes (in myths set in a time close to or during the trojan war); and later "inventions" based on "definitely historical figures.