Abstract
There is something valiant and noble about the stories of Prometheus, Greek god and friend to humanity. I must admit that I am drawn to the defiance, the determination to celebrate human tenacity, found in those mythic accounts of Prometheus’ s daring. According to some accounts, Prometheus was the creator of humanity whereby he “fashioned them in a nobler shape than the animals, upright like the gods; and then he went to heaven, to the sun, where he lit a torch and brought down fire, a protection” and ultimately the means for humans to exercise various talents and abilities.1 The theft of fire from mount Olympus resulted in punishment from Zeus. Prometheus was chained to a rock and his liver, which regenerated perpetually, was consumed by a bird until he was freed many years later.
Edith Hamilton, Mythology: Timeless Tales of Gods and Heroes (New York: New American Library, 1969), 69.
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Notes
Edith Hamilton, Mythology: Timeless Tales of Gods and Heroes (New York: New American Library, 1969), 69.
Hubert Harrison, “On a Certain Conservatism in Negroes,” in The Negro and the Nation (New York: Cosmo-Advocate Publishing Co., 1917), 41, 42.
See Stephen R. Haynes’s Noah’s Curse: The Biblical Justification of American Slavery (New York: Oxford University Press, 2002).
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© 2004 Anthony B. Pinn
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Pinn, A.B. (2004). Introduction: An Encounter with the Children of Nimrod. In: African American Humanist Principles. Black Religion/Womanist Thought/Social Justice. Palgrave Macmillan, New York. https://doi.org/10.1007/978-1-349-73324-8_1
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