By Ken Dowden, Niall Livingstone
A significant other to Greek Mythology provides a chain of essays that discover the phenomenon of Greek fantasy from its origins in shared Indo-European tale styles and the Greeks’ contacts with their jap Mediterranean neighbours via its improvement as a shared language and thought-system for the Greco-Roman world.
- Features essays from a prestigious overseas crew of literary experts
- Includes assurance of Greek myth’s intersection with background, philosophy and religion
- Introduces readers to themes in mythology which are usually inaccessible to non-specialists
- Addresses the Hellenistic and Roman sessions in addition to Archaic and Classical Greece
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Extra info for A Companion to Greek Mythology
Indd 7 2/2/2011 9:46:10 AM 8 Approaching Myth appears to have had on conceptions of the Underworld, or rather the Beyond, in the Odyssey are, unusually, brought together in CH. 20. These are the sorts of contexts in which the choices of Homer, and the mythology he represents, are made. The Implementation of Mythology By this stage we can see how huge and complex a job it is to define Greek mythology and situate it within its diachronic and synchronic historical contexts. The next task is to understand the implementation of mythology in Greek culture.
But matriarchy? – the evidence is not there, and the Amazons (Lewis, CH. 23) constitute ideology, male ideology at that, not historical testimonial (Dowden 1997). That is not to say, however, that these myths cannot speak to our own times: Euripides’ Trojan Women can tell us through the power of myth about Iraq or Afghanistan; Amazons can speak archetypally to those concerned with women’s proper place in twenty-first century society – the fact the myth did not mean that to ancient Greeks does not imply that it is illegitimate in a different society to hear a different voice; and issues of race and the relative role of cultures supreme in European education compared with the worlds that Europe has exploited are worth new consideration provided we do not lose our critical instincts.
In the end the triumph of the Christians would be more or less complete. But it did not mean that all those who became Christian lost their literary, cultural, and mythographic heritage. They might have adopted the cultural memory of a different tradition, a remarkable shift in identity, but their individual lives should not, as Graf shows (CH. indd 16 2/2/2011 9:46:11 AM Thinking through Myth, Thinking Myth Through 17 culture. The ever-flexible tools of allegory and exemplum take myth well into the sixth century AD and set us up for the Middle Ages (CH.