Introduction
One of the main themes of classical myths is the punishment of mortals for their crimes by gods, and it reflects the perspectives of ancient people on matters of justice. Most cases are connected to disrespectful conduct and the lack of obedience (Jones 4). In this way, the principal conflict is conditional upon the uneven distribution of power. The representation of sins that are supposed to be punished by gods differs depending on the author. However, they still have a row of common characteristics allowing them to form an opinion about their role in the process and the proportionality of the punishment. Therefore, this paper aims to compare the main mortal characters of Greek myths, Prometheus and Sisyphus, in terms of their sentence as a manifestation of divine justice based on the perceptions of Gods by people.
Hesiod’s “Theogony” and Prometheus
The first character under consideration is Prometheus from “Theogony,” written by Hesiod. He was one of the four sons of an Oceanid nymph, Clymene, and the Titan Iapetos, who went to the gods guided by his brother Menoitios (Hesiod 509-510). The latter was a wicked person who once saw Zeus with a smoking bolt and designed a plan which led to gruesome consequences for Prometheus (Hesiod 517). He was punished by Zeus for his failed attempt to trick the gods and steal forbidden fire in order to give it to people (Hesiod 524). According to Hesiod, Zeus chained the man to a cliff and set an eagle upon him, which “fed on his immortal liver, which grew the same amount in the course of the day” (525-526). Consequently, he was freed by Heracles and forgiven by the gods.
Homer’s Odyssey and Sisyphus
The second figure from Greek mythology is Sisyphus, and his crime was similar to the one of Prometheus. This character was the king of Corinth, and the similarity between the two men was added by the fact that he was also punished by Zeus (Homer 640). The king was known for cheating death several times, and his torture, in contrast to Prometheus, was eternal (Homer 681). In this way, the significance of his role in life positively correlated with the gravity of his punishment. According to Homer, Sisyphus was doomed to wrestle with “his monstrous boulder with both arms working” (Homer 682). He had to “thrust the rock uphill toward the brink” over and over again as it kept coming back to him (Homer 684). Thus, the suffering of the king was more severe than the destiny of Prometheus.
Comparison of Prometheus and Sisyphus
The mortality of the main characters of the myths is opposed to the power of gods, and it defines the latter’s advantageous position in matters of justice. In both stories, “the battle of wits” between people and gods had the central place and, therefore, it was the reason why the conflicts occurred (Mueller 1). Moreover, the consequences of the actions of mortals always implied physical suffering as a method to teach them a lesson. From this perspective, the decisions of Zeus in both cases reflected his views on what is right for humanity, which he was attempting to instill in people by punishing them (Jones 3). However, his actions were intended not only for the people committing crimes but also for others to see the possible outcome of the lack of obedience.
The punishment of gods was a way to address the problems of mortals by providing them with a negative role model and the destiny waiting for those who violated their rules. In the case of Prometheus, the global idea of Zeus was to establish his position regarding the attempts of people to gain the attributes of god’s power (Hesiod 524). Hence, the fire was a symbol of their superiority over humans, and the subsequent events were aimed at protecting it by demonstrating to people what would happen to them if they try to do it again. Sisyphus, in turn, was punished to show the mortals that they had to accept their destiny and follow the universal laws of nature (Jones 4). In this way, the difference between the justice for gods and people was highlighted by attributes of the power of the former and the necessity for the latter to follow strict rules.
Nevertheless, despite the specified similarities in the way Prometheus and Sisyphus were punished, their outcomes varied. The reason for the ultimate redemption of the former was connected to the intervention of Heracles and his protection before the gods. The agreement between him and Zeus was reached on the grounds of the fame of this hero from Thebes (Hesiod 530). The god decided that the contrast of such a positive figure as Heracles with the deceitful Prometheus will be enough for the lesson for humanity and ended his anger (Hesiod 532-533). In this way, the image of the former allowed to compensate for the weaknesses of the latter. In contrast to Prometheus, Sisyphus did not have any patrons neither among gods nor among humans. Therefore, his punishment happened to be eternal since the balance between good and evil in the sight of others could not be restored.
Moreover, the mentioned difference between the two characters of the Greek myths was complemented by the precondition of their deeds and their initial motivation. From this point of view, the actions of Prometheus seem to be better than the ones of Sisyphus. He wanted to commit a crime, not for himself but for the benefit of the whole of humanity. The fact that he was guided by his brother’s ill will does not indicate the presence of evil in this figure since he did not suspect it (Hesiod 509-510). In this way, it can be concluded that he did not seek power or any advantages for himself and only wanted to help others. Sisyphus, in turn, was concerned only about his own life. Trying to trick death, he did not mean any good for other people and was only saving himself (Homer 681). Therefore, the intentions of these mortals were added to the considerations of the overall impact of their actions.
Conclusion
To summarize, the varying severity of punishment for Prometheus and Sisyphus was conditional upon their influence on the power of gods combined with the motivation of these figures. It allows concluding on the latter’s perception of the laws for humanity as a whole rather than the orientation on individuals. Thus, for Zeus, the crime of Prometheus could be forgiven when compensated by the positive influence of Heracles on other people and, therefore, his ability to serve as a role model for them. In the case of Sisyphus, there were no circumstances maintaining the balance between good and evil. This situation resulted in eternal punishment, and it reflects the dominant importance of social consciousness as opposed to individual wellbeing.
Works Cited
Hesiod (1988). Theogony and Works and Days. Translated by Martin Litchfield West, New York: Oxford University Press.
Homer (1996). Odyssey. Translated by Robert Fagles, New York: Penguin Books.
Jones, N. (2017). “The Justice of the Gods in Homer and the Early Greek Plays.” Journal of Interdisciplinary Undergraduate Research 9 (1), 1-11. Web.
Mueller, M. (2016). “The Disease of Mortality in Hesiod’s Theogony: Prometheus, Herakles, and the Invention of Kleos.” Ramus 45 (1), 1-17. Web.