Secret Son of a Legend: Autobiography

Product Information

Nicholls, Angus (December 5, 2014). Myth and the Human Sciences: Hans Blumenberg's Theory of Myth. Routledge. p. 176. ISBN 978-0-415-88549-2. Lupe's parents were a werewolf and a human, who like Jez's parents broke one of the Night World's most serious laws by being together. Lupe's human father was killed, while she and her mother were rescued and sheltered by Thierry, which is partly why she has Undying Loyalty to him. Lupe appears pretty comfortable about her 'half-breed' status, openly telling Hannah Snow about it, though she is still grieved by what happened to her father. Some two dozen other Greek and Roman authors retold and further embellished the Prometheus myth from as early as the 5th century BC ( Diodorus, Herodorus) into the 4th century AD. The most significant detail added to the myth found in, e.g., Sappho, Aesop and Ovid [61] was the central role of Prometheus in the creation of the human race. According to these sources, Prometheus fashioned humans out of clay.

It is understandable that since Prometheus was considered a Titan (distinct from an Olympian) that there would be an absence of evidence, with the exception of Athens, for the direct religious devotion to his worship. Despite his importance to the myths and imaginative literature of ancient Greece, the religious cult of Prometheus during the Archaic and Classical periods seems to have been limited. [45] Writing in the 2nd century AD, the satirist Lucian points out that while temples for the major Olympians were everywhere, none for Prometheus is to be seen. [46] Heracles freeing Prometheus, relief from the Temple of Aphrodite at Aphrodisias Writing in the late British Renaissance, William Shakespeare uses the Promethean allusion in the famous death scene of Desdemona in his tragedy of Othello. Othello in contemplating the death of Desdemona asserts plainly that he cannot restore the "Promethean heat" to her body once it has been extinguished. For Shakespeare, the allusion is clearly to the interpretation of the fire from the heat as the bestowing of life to the creation of man from clay by Prometheus after it was stolen from Olympus. The analogy bears direct resemblance to the biblical narrative of the creation of life in Adam through the bestowed breathing of the creator in Genesis. Shakespeare's symbolic reference to the "heat" associated with Prometheus' fire is to the association of the gift of fire to the mythological gift or theological gift of life to humans. Pausanias 1.30.2; Scholiast to Plato, Phaedrus 231e; Dougherty, Prometheus, p. 46; Peter Wilson, The Athenian Institution of the Khoregia : The Chorus, the City and the Stage (Cambridge University Press, 2000), p. 35. The Targum Sheni, an Aramaic commentary on the Book of Esther written sometime between the fall of Rome and the Crusades, credits Hiram with the construction of a miraculous throne for Solomon, which in Esther's time is being used by the descendants of Cyrus the Great. [12]Ophelia: Ophelia's daughter with Hamlet, as they were forced to keep their romance (then marriage) a secret because of her common-born status. Sadly, Hamlet never gets to see her. a b Aeschylus. "Prometheus Bound". Theoi.com. Archived from the original on 2019-11-18 . Retrieved 2012-05-18.

The myth of Prometheus has been a favourite theme of Western art and literature in the post- renaissance and post- Enlightenment tradition and, occasionally, in works produced outside the West. BBC Airport star Jeremy Spake sues the Isle of Man government for personal injuries after stress 'from working 110 hours a week' The Women Of Cairo, Scenes Of Life In The Orient, Volume Two English translation of Gerard de Nerval, Voyage en Orient (1851), Harcourt, Brace & Co, New York, 1930, pp244-380The myth of the seventh son of a seven son is still alive today, and has been used variously in films, literature, and music. In an age when superstition is frowned upon by many, our fascination with the number seven and the folklore regarding the seventh son of a seventh son still continues, and will probably persist into the future. Kerényi, C. (1997). Prometheus: Archetypal Image of Human Existence. Translated by Mannheim, Ralph. Princeton University Press. Kreitzer, L. Joseph. 1993. Prometheus and Adam: Enduring Symbols of the Human Situation. Lanham, MD: Univ. Press of America. The first recorded account of the Prometheus myth appeared in the late 8th-century BC Greek epic poet Hesiod's Theogony ( 507–616). In that account, Prometheus was a son of the Titan Iapetus by Clymene or Asia, one of the Oceanids. He was brother to Menoetius, Atlas, and Epimetheus. Hesiod, in Theogony, introduces Prometheus as a lowly challenger to Zeus's omniscience and omnipotence. The Titanomachy is a lost epic of the cosmological struggle between the Greek gods and their parents, the Titans, and is a probable source of the Prometheus myth. [26] along with the works of Hesiod. Its reputed author was anciently supposed to have lived in the 8th century BC, but M.L. West has argued that it can't be earlier than the late 7th century BC. [27] Presumably included in the Titanomachy is the story of Prometheus, himself a Titan, who managed to avoid being in the direct confrontational cosmic battle between Zeus and the other Olympians against Cronus and the other Titans [28] (although there is no direct evidence of Prometheus' inclusion in the epic). [20] M.L. West notes that surviving references suggest that there may have been significant differences between the Titanomachy epic and the account of events in Hesiod; and that the Titanomachy may be the source of later variants of the Prometheus myth not found in Hesiod, notably the non-Hesiodic material found in the Prometheus Bound of Aeschylus. [29] Athenian tradition [ edit ]