ABSTRACT
In spite of his prominence in Hesiod and other writers, Prometheus seems to have played a minor role in the religious life of archaic and classical Greeks – a fact that the second sophistic writer, Lucian of Samosata (c. AD 120-80), pokes fun at in a piece entitled ‘Prometheus’. Written as a parody of the opening scene of Aeschylus’ Prometheus Bound, the dialogue is set in the Caucasus where Hermes and Hephaestus prepare to nail Prometheus to the mountain. Structured as a kind of trial, the dialogue has Hermes and Hephaestus offer the case against the god who stole fire and created mortals while Prometheus is left to defend himself. He points out that none of the other gods have actually suffered through his actions, but rather have benefited a great deal. Thanks to Prometheus’ gifts, the entire earth is adorned with cities and cultivation, the sea is sailed, and everywhere there are altars, sacrifices, temples, and festivals. In fact, he concludes, ‘there are temples to Zeus, to Apollo, to Hera and to you, Hermes, everywhere in sight, but nowhere any to Prometheus’ (Lucian, Prometheus 14).
