[Bound] Prometheus of Aeschylus is a Titan [from the second generation of Greek divine beings] who – despite the will of Zeus, the autocrat king of the new gods of Mount Olympus – steals fire from heavens and brings it to the earthen mankind [as a gift]. He [, however,] never accepts the benevolences or well-intentioned advices of moderate [passive] gods or Zeus’s heralds to repent, feel sorry or ask apology; thus he is sentenced [by Zeus] to be chained [eternally] to a rock in the Caucasus – middle of nowhere – and his liver to be eaten daily by an eagle and grow back overnight to, again [and again], be teared up the next day. Yet the most thing Aeschylus has not considered – or considered less – is human being; whom ceaselessly erodes or smashes beneath the likely mannered opposition between old and new gods – or their agents – or the constructed heaven/earth, divine/human, culture/nature or should/shouldn’t binaries and derived ideologies or hegemonic structures which are organized based on such dichotomies. Then probably this destructed man[kind], burned by the fire which is the gift of Prometheus, would arise again from his ashes like the phoenix; not in a glorious mythological figure but in some manifestation of cruelty or devastation which resembles the Plague – as either [Antonin] Artaud has described or [Albert] Camus portrayed in The State of Siege (L’État de siège).
“Plague” is the title for that sun which probably would rise and ruinously beam on the [tragic] life of contemporary man to – haply – show him a vague lane to redemption, freedom or salvation; some uncommon scarce salvation which would [or wouldn’t] be definable in a [dis-]coordination rather than the sclerotic [or definite] one that [has] encompassed or circumscribed us – the late contemporary man [or woman or whatever].