KCI등재
그리스 사회에서 신화의 기능 = The function of myth in Greek society
저자
발행기관
학술지명
권호사항
발행연도
2002
작성언어
Korean
KDC
909.000
등재정보
KCI등재
자료형태
학술저널
수록면
1-32(32쪽)
제공처
소장기관
The Greek myth is not meant to be an explanation but rather a presentation of something which can not be explained. A myth is a tale in that it is a dramatic narrative. A myth is a narrative which discloses a sacred world. Myths were not intended as speculation or even mere stories because they were functional, woven into the concrete lives of a people, myths established social and educational values ; prescribed daily tasks and ceremonial responses ; inspired painting, sculpture, music, dance, poetry, and architecture or gave meaning to birth, maturation, marriage, and death. Thus myths shaped the cultural life of a society. Greek myths told the story of Greek existence. It was the Greeks myth that led to the discovery of the glories of the Bronze Age. The great cycles of myths, then, belong to the main centres of Mycenaean culture. The Greeks talked about the traditional tales of gods and heroes. They were regarded as containing important elements of truth at least until the time of Plato. Greek deities are powers which blend cosmic, social, and human features in such a way that these features cannot be strictly distinguished. The pluralism of Greek myths expresses the acute sense of worldliness reflect in early Greek culture.
The essence of myth is something different from the aims of rationality and science. For Greek myth to be a primitive form of science. Therefore the Greeks have believed in myths their lives have been guided and shaped by myths. But the Greek philosophers criticized traditional myths in the light of rationality. Since myth is in principle nonobjective, nonrational, and nonempirical. Nevertheless Greek philosophy was completely free of myth, it simply re-formed much of its mythical origins.
A broader band of myths was now depicted on vases and on the mural paintings that they often imitated. The great temples - those of Aphaia on Aigina, of Zeus at Olympia and the Parthenon - were lavishly decorated with scenes from myth. And mythology was almost the exclusive source of plots for the tragedians in Athens.(Aeschylus, Sophocles, Euripides)
They created and transmitted myths orally, ends were served by the continual repetition of the old tales. And by their constant re-working, for new conditions were always intruding. The myth-making process did not stop in the eighth century, myth-making continued. It is transmitted from one generation to the next, partly by the ordinary process of living in society, without any conscious effort. Myths are not uniform, logical and internally consistent ; they are multiform, imaginative and loose in their details. It is a communication between coevals and also between older and younger, and between generations. It is difficult for us, living as we do in an age of super-literacy, but also dominated by the media and by advertising, to envisage a way of life in which the only forms of mass-communication are ritual. Thus Greek myths are exclusively concerned with society. Its function bearers of important messages about life in general and life within society in particular.
There is no material evidence for sanctuary activity before B. C. 800 and nothing to indicate that oracular divination was practised at Delphi before the eighth century. The Delphic oracle was undoubtedly the most prestigious in the Greek world. The idea that the oracle was essentially an irrational and anomalous phenomenon has a long history. And rests upon the tradition that prophecy was transmitted by an inspired priestess who went into a trance after inhaling vapours from a chasm in the ground. The oracle and state governments is - between the irrational and the rational- fundamentally to misrepresent the nature and function of divination in the Greek world. Oracular divination at Delphi was instituted towards the end of the eighth century as a tool to help the authorities of emerging states to deal with unprecedented problems ; divination thus as a means of legitimising the gradual introduction of social change whilst apparently maintaining basic community values, the actions of consultor states. The Delphic oracle was firmly rooted in the developing religious structure of early states, and continued to operate within the conventional framework of Greek religion. Mythical identity include ritual identification.
Even our age of extensive objectification, quantification, and mechanization can be seen to be guided by certain mythical motifs. We usually encounter Greek myths as a form of literature. Moreover Greek myths embody a full cultural life and stem from genuine experiences of the sacred.
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