IX. But this matter will be better explained, by reducing the
applications which the before-cited authors have made of the history
of Prometheus, to a comparative examination. And to begin with Father
Tournemine; he fancies it alludes to the crime and punishment of Luzbel;
because in the first place, according to the relation of Duris of Samos,
Prometheus was thrown down from heaven by Jupiter, for having pretended
to be betrothed to Minerva. I don’t know whether Duris of Samos, whose
works are not at present in being, said any such thing; but if he did
say it, it was as Natal Comite observes, a fable of his own inventing,
and one that was not generally current among the Gentiles; as may be
evinced, by examining the works of other profane authors; all of whom,
almost universally agree, that Prometheus, having by the assistance of
Minerva formed a man of clay, he by the favour of the same goddess, was
enabled to ascend up to heaven, from whence he brought a portion of fire,
with which he instill’d life into the statue he had formed; and that
the punishment Jupiter inflicted on him for this sacrilegious theft,
was chaining him to a rock of Mount Caucasus, and placing a vulture at
his breast, which should continually gnaw his entrails. It is clear,
this fable is not capable of any application whatever to the history
of Luzbel; and much less can it be made to apply to it, if we add the
remainder of the story, which is, that Hercules rescued him from the
punishment, by first killing the vulture with arrows, and afterwards
unchaining Prometheus; but the punishment of Luzbel is eternal, and not
transitory.
X. The second application of Father Tournemine consists, in that,
according to other authors, the crime of Prometheus was envying his
brother Epimetheus; which may very well be made to apply to Luzbel,
by supposing that in Epimetheus is represented the person of Adam; for
Luzbel, when he was thrown down from heaven on account of the envy he
bore to the happiness of man, excited or provoked his fall. But neither
does Father Tournemine point out the authors who attribute this sin of
envy to Prometheus, nor have I been able to discover one who has said
any such thing; but it rather appears to me, that Epimetheus had much to
envy in Prometheus, although this last had little to envy in him, because
Prometheus is described as exceedingly penetrating and sensible, and
Epimetheus as rude and stupid. Neither could any motive of envy arise
from the marriage, which, according to some mythologists, took place
between Pandora and him, because she was sent by Jupiter with the fatal
box, in which was shut up or contained all sorts of calamities, and which
she was to endeavour to prevail on Prometheus to open; this Jupiter, in
order to be revenged on him, was desirous he should do; but Prometheus,
like a wise man, withstood the intreaty; Epimetheus, on the contrary,
was weak enough to entertain Pandora, and open the box, in consequence
of which he filled himself with misfortunes. This transaction afforded
rather motives of pity than envy; neither could Prometheus envy his
brother the possession of Pandora, whom he had rejected.
XI. Father Tournemine, in his third application, says; that, according
to other authors, Prometheus sinned, by suggesting to Epimetheus through
Pandora, that he should open the box, which quadrates very opportunely
with Luzbel’s tempting of Adam through Eve. I have never as yet met with
any author who has mentioned such a suggestion; but on the contrary, have
seen some, who say, that Prometheus warned Epimetheus against receiving
any present which should be sent him from Jupiter.
XII. In his fourth application he observes, that according to the most
general received opinion, the crime of Prometheus, was bringing the fire
from heaven to earth, with which he instilled into man the passions that
stimulated him to vice; and this corresponds with what Luzbel did, by
inflaming with his persuasions, the keen appetite of Adam. It is certain,
that the most common and generally received opinion is, that the crime of
Prometheus consisted in his stealing the cœlestial fire; as it is also,
that the use he purposed to make of this fire, was to animate with it the
statue of clay, and not to instil into the statue the passions of man
after it was animated.
XIII. In his fifth and last application, he tells us, the Poet Nicander
says, that Jupiter having granted to man the blessing of eternal youth,
he by the advice of Prometheus, sold it to the serpent; in which is
insinuated, that Luzbel, by his temptation, was the cause of the death
of Adam and all his descendants. I don’t know what Nicander, whose works
I am not acquainted with but by quotation, says upon the subject; but I
know, that in a matter of this sort, the fiction of a particular poet
should not, nor ought it to be urged, in opposition to the common and
general received opinion of the mythologists, who attribute all the
misfortunes of man, to the fatal box in which they were contained, and
among which, were those of diseases. To this we may add, that Mons. Huet,
who quotes the same Nicander, tells the story very differently. He says,
that man having received from the hands of Jupiter the gift of perpetual
youth, laid it on the loins of an ass, which ass came thirsty to a
fountain that was guarded by a serpent, who prevented him from drinking;
but he agreed to give the serpent what he carried on his back, provided
he would permit him to quench his thirst; the bargain being made, the
ass obtained the water, and surrendered to the serpent perpetual youth.
According to this relation, there is no sale on the part of the man, nor
does there appear any persuasion on the part of Prometheus; but the whole
blame is laid upon the ass.