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.

Theories of origin

In antiquity, authors like Herodotus speculated that the Greeks had borrowed their gods wholesale from the Egyptians. Later, Christian writers would attempt to explain Hellenic paganism as a degeneration of Biblical religion. In the nineteenth and twentieth centuries, however, the sciences of archaeology and linguistics were brought to bear on the origins of Greek mythology.

Related Topics:
Herodotus - Egypt - Biblical

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Historical linguistics, on the one hand, shows that certain parts of the Greek pantheon were inherited from Indo-European society, along with the roots of the Greek language. Thus, for example, the name Zeus is cognate with Latin Jupiter, Sanskrit Dyaus and Germanic Tyr (see Dyeus), as is Ouranos with Sanskrit Varuna. In other cases, close parallels in character and function suggest a common heritage, yet lack of linguistic evidence makes it difficult to prove — as in the case of the Greek Moirae and the Norns of Norse mythology.

Related Topics:
Indo-European - Zeus - Jupiter - Sanskrit - Dyaus - Tyr - Dyeus - Ouranos - Varuna - Moirae - Norns - Norse mythology

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Archaeology, on the other hand, has shown extensive borrowing by the Greeks from the civilizations of Asia Minor and the Near East. Cybele is a clear example of borrowing from Anatolian culture, while Aphrodite takes much of her iconography and titles from goddesses of the Semitic world such as Ishtar and Astarte.

Related Topics:
Cybele - Anatolia - Aphrodite - Iconography - Ishtar - Astarte

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Textual studies reveal multiple layers in tales, such as secondary asides bringing Theseus into tales of The Twelve Labours of Herakles. Such tales concerning tribal eponyms are thought to originate in attempts to absorb mythology of one tradition into another, in order to unite the cultures.

Related Topics:
Theseus - The Twelve Labours - Herakles - Eponym

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In addition to Indo-European and Near Eastern origins, some scholars have speculated on the debts of Greek mythology to the still poorly understood pre-Hellenic societies of Greece, such as the Minoans and so-called Pelasgians. This is especially true in the case of chthonic deities and mother goddesses. For some, the three main generations of gods in Hesiod's Theogony (Uranus, Gaia, etc.; the Titans and then the Olympians) suggest a distant echo of a struggle between social groups, mirroring the three major high cultures of Greek civilization: Minoan, Mycenaean and Hellenic.

Related Topics:
Minoans - Pelasgians - Chthonic - Mother goddess - Hesiod - Theogony - Minoan - Mycenaean - Hellenic

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The extensive parallels between Hesiod's narrative and the Hurrian myth of Anu, Kumarbi, and Teshub makes it very likely that the story is an adaptation of borrowed materials, rather than a distorted historical record. Parallels between the earliest divine generations (Chaos and its children) and Tiamat in the Enuma Elish are possible (Joseph Fontenrose, Python: A Study of Delphic Myth and Its Origins: NY, Biblo-Tannen, 1974).

Related Topics:
Hurrian - Anu - Kumarbi - Teshub - Chaos - Tiamat - Enuma Elish

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Jungian scholars such as Karl Kerenyi have preferred to view the origin of myths (and dreams) in universal archetypes. Though not all readers are confident of interpretations of myth in terms of Carl Jung's psychology of dreams (by Kerenyi or Campbell for examples), most agree that myths are dreamlike in two aspects: they are not consistent, perhaps not wholly consistent even within a single myth-element; and they often reflect some momentary experience of the essence of the godhead, some epiphany, which then must be assembled into a narrative thread, much as dreams are recreated as sequential happenings.

Related Topics:
Karl Kerenyi - Archetype - Carl Jung - Campbell - Epiphany

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In sum, the origins of Greek mythology remain a fascinating and open question.

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