Greek mythology

Greek mythology comprises the collected narratives of Greek gods, goddesses, heroes, and heroines, originally created and spread within an oral-poetic tradition. Our surviving sources of mythology are literary reworkings of this oral tradition, supplemented by interpretations of iconic imagery, sometimes modern ones, sometimes ancient ones, as myth was a means for later Greeks themselves to throw light on cult practices and traditions that were no longer explicable. The historian must sometimes deduce from hints in imagery, such as in vase paintings, and offhand references the recognition of mythic themes tacitly expressed in cult practice.

Did the Greeks believe their myths?

To the Greeks, mythology was a part of their history; few ever doubted that there was truth behind the account of the Trojan War in the Iliad and Odyssey. The Greeks used myth to explain natural phenomena, cultural variations, traditional enmities, and friendships. It was a source of pride to be able to trace one's descent from a mythological hero or a god.

Related Topics:
Trojan War - Iliad - Odyssey

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

On the other hand, philosophers like Xenophanes were already beginning to label the poets' tales as blasphemous lies in the 6th century BC; this line of thought found its most sweeping expression in Plato's Republic and Laws. More sportingly, the 5th century BC tragedian Euripides often played with the old traditions, mocking them, and through the voice of his characters injecting notes of doubt. In other cases Euripides seems to be directing pointed criticism at the behavior of his gods.

Related Topics:
Xenophanes - 6th century BC - Plato - Republic - 5th century BC - Tragedian - Euripides

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Poets, especially in the later Roman empire, often adapted stories of characters in Greek myth in ways that did not reflect earlier actual beliefs. Many of the most popular versions of these myths that we have today were actually from these fictional retellings and not the original beliefs.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Hellenistic rationalism

The skeptical turn of the Classical age became even more pronounced in the Hellenistic era. Most daringly, the mythographer Euhemerus claimed that stories about the gods were only confused memories of the cruelty of ancient kings. Although Euhemerus's works are lost, interpretations in his style are frequently found in Diodorus Siculus.

Related Topics:
Hellenistic - Euhemerus - Diodorus Siculus

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Rationalizing hermeneutics of myth became even more popular under the Roman Empire, thanks to the physicalist theories of Stoic and Epicurean philosophy, as well as the pragmatic bent of the Roman mind. The antiquarian Varro, summarizing centuries' worth of philosophic tradition, distinguished three kinds of gods:

Related Topics:
Hermeneutic - Roman Empire - Stoic - Epicurean - Varro

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

• The gods of nature: personifications of phenomena like rain and fire.
• The gods of the poets: invented by unscrupulous bards to stir the passions.
• The gods of the city: invented by wise legislators to soothe and enlighten the populace.

Cicero's De Natura Deorum is the most comprehensive summary of this line of thought.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Syncretizing trends

One unexpected side-effect of the rationalist view was a popular trend to syncretize multiple Greek and foreign gods in strange, nearly unrecognizable new cults. If Apollo and Serapis and Sabazios and Dionysus and Mithras were all really Helios, why not combine them all together into one Deus Sol Invictus, with conglomerated rites and compound attributes? The surviving 2nd century AD collection of Orphic Hymns and Macrobius's Saturnalia are products of this mind-set.

Related Topics:
Apollo - Serapis - Sabazios - Dionysus - Mithras - Helios - Deus Sol Invictus - 2nd century AD - Orphic Hymns - Macrobius

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

But though Apollo might in religion be increasingly identified with Helios or even Dionysus, texts retelling his myths seldom reflected such developments. The traditional literary mythology was increasingly dissociated from actual religious practice.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~