ancient Greek literature Archives - Page 5 of 7

The “Hero’s Journey” Is Nonsense

In 1949, an American author named Joseph Campbell published a book titled The Hero with a Thousand Faces, in which he claims that, fundamentally, all the great stories that human beings have ever told follow the exact same pattern, which is innate in the human consciousness and therefore present in every culture during every time period. In his book, he usually refers to this supposed pattern as “the monomyth” or “the hero’s journey.”

Campbell’s theories have now become thoroughly entrenched as orthodoxy in high school English literature classes all over the English-speaking world. Whenever teachers introduce students to mythology, the first thing they usually talk about is Joseph Campbell and the so-called “hero’s journey.”

Many people will be shocked, however, to learn that academic folklorists and scholars of ancient literature almost universally reject Campbell’s theories as nonsense—and for good reason. Campbell’s outline of the “hero’s journey” is so hopelessly vague that it is essentially useless for analyzing stories across cultures. It also displays ethnocentric, sexist, heteronormative, and cisnormative biases and it encourages people to ignore the ways in which stories are fundamentally shaped by the cultures and time periods in which they are produced.

Where Does the Myth of Medusa Come From?

Medusa is one of the most fascinating figures in classical mythology and one who bears a deep contemporary resonance. Indeed, just yesterday, it was announced that a controversial statue of her would be installed in Collect Pond Park in New York City. In order to understand this statue and the controversy surrounding it, we need to talk about the bizarre and fascinating history of how the Medusa myth has evolved over the past 2,800 years or so.

The story about Medusa that most people today are familiar with holds that she was once an extraordinarily beautiful mortal woman, but then she was raped by the god Poseidon in the temple of the goddess Athena. Athena was disgusted by the desecration of her temple, so she cursed Medusa, giving her snakes for hair and making it so that anyone who saw her face would be instantly turned to stone. Then, eventually, the hero Perseus came along and beheaded her.

This story, however, is actually radically different from the story the ancient Greeks were familiar with. In the oldest surviving sources for the Medusa myth, she is seemingly born a Gorgon with the ability to turn people to stone at a glance, she is never raped by Poseidon, and she is never cursed by Athena. Oh, and she apparently also had the four-legged lower body of a horse.

Were Achilles and Patroklos Lovers?

In twenty-first-century adaptations of the story of the Trojan War, Achilles and Patroklos are often portrayed as gay lovers. This is how they are portrayed, for instance, in Madeline Miller’s novel The Song of Achilles (published in 2012) and in the BBC television series Troy: Fall of a City (released in 2018). Many people have wondered how faithful these portrayals are to the ancient sources. In other words, were Achilles and Patroklos really in a sexual relationship?

As it turns out, the debate over whether Achilles and Patroklos were lovers goes all the way back to antiquity. There are some surviving ancient sources that unambiguously portray them as lovers—but there are also ancient sources that explicitly deny that their relationship was ever sexual.

The Amazing Origin of the Story of Achilles’s Heel

We all know the story of “Achilles’s heel.” The story you probably learned in school goes like this: When Achilles was a baby, his mother Thetis dipped him in the river Styx to make him immortal and impervious to all wounds—except she held him by his heel, meaning his heel was the only part of him that was vulnerable. Many years later, near the end of the Trojan War, the Trojan prince Paris shot him in the heel with an arrow guided by the god Apollon and killed him.

This story is the source of our English phrase “Achilles’s heel,” which is often used to refer to a single fatal weakness in something that is otherwise seen as invincible. It may come as a surprise to some people that this story is not actually found in the Iliad or in any other work of classical Greek literature from before the Roman Era. In fact, in the Iliad, Achilles isn’t even invulnerable at all!

Did the Ancient Greeks Really Think Archers Were Cowards?

There is a popular misconception that the ancient Greeks believed that archers were all cowards because they attacked from a distance rather than from up close. What is often ignored is that some of the most revered heroes in Greek mythology, including Herakles, Philoktetes, Odysseus, and Teukros, were archers and so were the deities Artemis and Apollon. The Greeks also used archers extensively in warfare.

While there are a couple passages from surviving works of ancient Greek literature in which certain characters do condemn archers as cowards, these passages are usually taken out of context. One of these passages comes from a character who has just been shot in the foot by an archer. The other passage comes from a villain in a tragedy who is immediately refuted by one of the good characters. When read in context, it becomes clear that these passages do not demonstrate a general disdain for archers in ancient Greek culture.

How Did the Ancient Greeks Think about Their Place in History?

We are used to thinking about history in terms of written history, so, when people today hear about early civilizations, they often wonder, “Did people in ancient times have a sense of their own place in history? What did early civilizations think came before them? Did they think they were living at the beginning of history?” The answer is that ancient peoples did have a sense of living within a historical context and even the people living in the very earliest civilizations had an impression that there were many peoples who had come before them.

Unfortunately, ancient peoples often didn’t clearly distinguish history from legend. For instance, the ancient Greeks fully believed that the Trojan War was a historical event and that people like Herakles, Achilles, and Odysseus were real people. As I talk about in this article from March 2019, though, there is little evidence to support the view that anything like the Trojan War described in the Iliad really happened at all.

People in ancient times didn’t think of themselves as living in “ancient times”; they thought of themselves as modern in pretty much the same way that we do now. Nonetheless, the way they conceived of “modernity” was usually quite different from how we conceive of it.

Why Did We Start Using Greek Names for Greek Deities?

Today, in the English-speaking world, the classical deities are most widely known by their Greek names. Up until the late nineteenth century, though, the deities of the ancient Greek and Roman worlds were almost exclusively known in the west by their Roman names. The Greek names were almost totally obscure among English-speakers and they were almost never used.

What is it that changed? Why did we stop using the Roman names and start using the Greek names? The answer to this question is complicated and there are a lot of cultural factors that go into it, but I think that a large part of the motivation for the switch came as a result of the belief that the Greeks were culturally superior to the Romans because they were supposedly more “western.”

No, Aristotle Is Not Telling You to Unleash Your Inner Rage

Most people today believe that the word catharsis refers to the necessary release of negative emotions and destructive impulses for the sake of “purging” oneself of those emotions and impulses. Many people see this “purging” of negative emotions—usually specifically anger—as healthy or even necessary. This idea of catharsis as emotional purging is usually traced back to the ancient Greek philosopher Aristotle (lived 384 – 322 BC).

Psychological experiments, however, have shown that unleashing your anger does not cause that anger to go away. In fact, actually has a tendency to make people even more angry than they were originally. Furthermore, while Aristotle did use the Greek word κάθαρσις (kátharsis) in his Poetics, he certainly didn’t use that word to mean what many people today think he meant by it.

Yes, Kratos Is a Real Deity in Greek Mythology

I have never played any of the games in the video game series God of War. I don’t really have any interest in video games and, even if I did have an interest in them, I would never have time to play them. Nonetheless, as a Hellenist, I like to pay attention to how Greek mythology is portrayed in modern popular culture and I find it interesting that Kratos, the main character in the God of War series, is actually very loosely based on a real figure in Greek mythology.

In Greek mythology, Kratos is the divine personification of strength, the son of the Titan Pallas and the Okeanid nymphe Styx. Ironically, in ancient Greek sources, Kratos is portrayed as a dumb, overly violent thug who is unquestioningly loyal to Zeus and whose job is to enforce Zeus’s authority over all the other deities; whereas I’ve read that, in the video game series God of War, Kratos is apparently portrayed as a renegade demigod who kills all the major deities in the Greek pantheon, including Zeus.

Did Hades Abduct Persephone or Did She Go with Him Willingly?

In many sanitized modern adaptations of the story of Hades and Persephone, Persephone is portrayed as going with Hades to the Underworld willingly. This is the version of the story that is found in many books about Greek mythology intended for children and in the award-winning music Hadestown. This is not, however, how the story is portrayed in ancient Greek sources.

The ancient Greek and Roman accounts of Persephone universally agree that Hades abducted Persephone against her will and raped her. Both literary and artistic representations of the event unambiguously portray it as a forcible abduction. Ancient Greek and Roman poems give graphic descriptions of Persephone being brutally snatched and carried off, crying and screaming in desperation.

I don’t necessarily see the modern sanitization of the story of Hades and Persephone as a problem strictly speaking, but I do think that it is important to keep in mind that the versions of the story that were told in ancient times were much darker than the versions many people are telling today.