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Certainly, the content of their revelations is very similar, which can be found throughout Nickelsburg, where metheus who reveals potions for illness, the art of divination, the interpretation ther, Prometheus’ punishment is to be bound in chains and entombed by Zeus in Tartarus, just as Azazel is bound and thrown into the darkness of Dudael to metheus’ benefaction of mankind turns out to be the source of all evils in this Despite the similarities, there are also important differences between the two narratives. Prometheus’ gifts to mankind are all positive, and the introduction of evil is through Pandora’s box, sent down by Zeus as punishment for his impudence and theft. There is no evil inherent in Prometheus’ knowledge, unlike Azazel’s revelations. Barker aptly summarizes the implications of this shift in emphasis: The Greek deity is vindictive and the bringer of secrets is the hero.

ment of contemporary culture and a scathing social critique. In the Prometheus myth, the social and cultural sphere is preserved, and all evil stems from later pollution by a jealous and meddling deity. Thus, the Jewish anti-culture hero Azazel serves as an indictment of human culture as a corruption of divine knowledge, created. Each myth thus buttresses a conception of culture in keeping with its Hellenistic

functional similarities between angels and priests, both of whom act as intercessors before God, as well as the parallels between heaven and the Temple in

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Canons IX:2  

Personal Study, Personal Religion McGill University Undergraduate Journal of Religious Studies

Canons IX:2  

Personal Study, Personal Religion McGill University Undergraduate Journal of Religious Studies

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