By Ken Dowden, Niall Livingstone
A significant other to Greek Mythology offers a sequence of essays that discover the phenomenon of Greek fable from its origins in shared Indo-European tale styles and the Greeks’ contacts with their japanese Mediterranean neighbours via its improvement as a shared language and thought-system for the Greco-Roman world.
- Features essays from a prestigious overseas staff of literary experts
- Includes insurance of Greek myth’s intersection with heritage, philosophy and religion
- Introduces readers to themes in mythology which are frequently inaccessible to non-specialists
- Addresses the Hellenistic and Roman classes in addition to Archaic and Classical Greece
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Additional info for A Companion to Greek Mythology
36. See the ingenious solution of Sauzeau (2010). 37. Dowden (forthcoming). ‘Fact and fiction in the New Mythology: 100 BC–AD 100’, in J. R. Morgan, I. Repath (eds), ‘Where the Truth Lies’: Lies and Metafiction in Ancient Literature, Groningen. 38. See Borg (2004), in which several essays are of interest to the student of mythology. 39. Bachofen (1861, 1967). 40. Lefkowitz and Rogers (1996), and the riposte of Bernal (2001). 41. Kirk (1970 and especially 1974); Leach (1974: ch. 4). 42. Dodd and Faraone (2003: xiv).
205). This is an alternative cosmogony to that told in the Theogony (106, see CH. 3): Okeanos has taken the place of Ouranos, and Tethys that of Gaia. 158–67, 185–99) remind the audience how the three sons of Kronos once parted the world, ‘but the earth and Olympos’ heights are common to us all’ (193, tr. Fagles 1990), which scarcely seems consistent with the account of Zeus’s law on Earth in Hesiod’s Theogony. One may suspect that the needs of the argument influenced Poseidon’s discourse.
Peoples do not move from one quarantined area to another. The tale of migration is also a tale of merger and of communication with new neighbours creating new mutual influences. indd 6 2/2/2011 9:46:10 AM Thinking through Myth, Thinking Myth Through 7 (Dowden 2007: 48). ). Helen and the Dioskouroi probably belong –na – (as Athene originally was) and not Artemis or there too. But not Atha Aphrodite either: Athene and Artemis go back to the Bronze Age, appearing as they do on the Linear B tablets, and must belong with the populations of Greece before the Greek-speakers or with the populations that preceded or influenced them.