Ways of Interpreting Myth:

1. Ways of Interpreting Myth: Ancient Vs. Modern

2. The Web of Myth Interpreting myth is like Penelope at her loom. Thread upon thread of interpretation is interwoven in myth. As one approach to myth goes out of favor and is unraveled from the fabric, another takes its place. The result is that, like Penelope's shroud, the cloth of myth interpretation is ever-changing and can never be finished. See Sienkewicz on the Web of Myth See also Michael Webster’s Ways of Interpreting Myths

3. Monolithic vs. Multifunctional

4. Ancient Ways of Viewing Myth Archaic 750-480 B.C. Classical 480-323 B.C. Hellenistic 323-146 B.C. Myth as Venerable Tradition Questioning of Myths (Rationality) Myths as Allegory Myths as Instructive Models Myths as Inaccurate Myths of Questionable Morality Myths as Dangerous Gods as Deified Heroes and Kings Homer Xenophanes Theagenes Anaxagoras Aeschylus Euripides Socrates Plato Euhemerus

5. Myths as Venerable Tradition Homer. Odyssey 11.582-592: [582] “Aye, and I saw Tantalus in violent torment, standing in a pool, and the water came nigh unto his chin. He seemed as one athirst, but could not take and drink; for as often as that old man stooped down, eager to drink, so often would the water be swallowed up and vanish away, and at his feet the black earth would appear, for some god made all dry. And trees, high and leafy, let stream their fruits above his head, pears, and pomegranates, and apple trees with their bright fruit, and sweet figs, and luxuriant olives. But as often as that old man would reach out toward these, to clutch them with his hands, the wind would toss them to the shadowy clouds.

6. The Rationalist ApproachXenophanes of Colophonc.570 B.C. Questioned the gods’ Anthropomorphism #170 But mortals consider that the gods are born, and that they have clothes and speech and bodies like their own. #171 The Ethiopians say that their gods are snub- nosed and black, the Thracians that theirs have light blue eyes and red hair. #172 But if cattle and horses or lions had hands, or were able to draw with their hands and do the works that men can do, horses would draw the forms of gods like horses, and cattle like cattle, and they would make their bodies such as they each had themselves. Is there antropomorphism in the myth of Tantalus?

7. Myths as Allegory Theagenes of Rhegium (525 B.C.) gods as symbols of human qualities; e.g., Athena = wisdom Tantalus = Thirst for Immortality Anaxagoras of Clazomenae (c.500-428 B.C.) The misdeeds of the gods are intended to illustrate evil and teach virtue.

8. Myths as Instructive Models (Paradigmatic Model) Aeschylus (c.525-456 B.C.) used myth to teach Athenians about the gods and the their role in the civic life of Athens. Is Tantalus as Paradeigm? What instructive model does he offer?

9. Myths as Inaccurate Euripides on the birth of Dionysus: Confusion between thigh (meron) and hostage (hemeron), a reference to the false image of Dionysus which Zeus gave to Hera as a hostage. Can you think of a way to explain Tantalus’ story as an inaccuracy? Boston Museum of Fine Arts 95.39Attic Red-Figure Lekythos

10. Myths as DangerousPlato Banishes Poetry (=Myths) from his Ideal Republic In Republic Book X Socrates banishes poets from the city as unwholesome and dangerous because: • The poets pretend to know all sorts of things, but they really know nothing at all. The things they deal with cannot be known: they are images, far removed from what is most real. By presenting scenes so far removed from the truth poets, pervert souls, turning them away from the most real toward the least. What would Plato criticize in Tantalus’ myth?

11. Myths as DangerousPlato Banishes Poetry (=Myths) from his Ideal Republic In Republic Book X Socrates banishes poets from the city as unwholesome and dangerous because: • Worse, the images the poets portray do not imitate the good part of the soul. The rational part of the soul is quiet, stable, and not easy to imitate or understand. Poets imitate the worst parts—the inclinations that make characters easily excitable and colorful. Poetry naturally appeals to the worst parts of souls and arouses, nourishes, and strengthens this base elements while diverting energy from the rational part Is this true for Tantalus’ myth?

12. Myths as DangerousPlato Banishes Poetry (=Myths) from his Ideal Republic In Republic Book X Socrates banishes poets from the city as unwholesome and dangerous because: • Poetry corrupts even the best souls. It deceives us into sympathizing with those who grieve excessively, who lust inappropriately, who laugh at base things. It even goads us into feeling these base emotions vicariously. We think there is no shame in indulging these emotions because we are indulging them with respect to a fictional character and not with respect to our own lives. Does Tantalu’ myth corrupt? If so, how?

13. Euhemerism On Euhemerus of Messene, see http://www.csun.edu/~hcfll004/euhemerus.html. From Diodorus Siculus: Now Euhemerus, who was a friend of King Cassander [of Macedonia (301 to 297 B.C.)] and was required by him to perform certain affairs of state and to make great journeys abroad, says that he traveled southward as far as the [Indian] ocean; for setting sail from Arabia he voyaged through the ocean for a considerable number of days and was carried to the shore of some islands in the sea, one of which bore the name of Panachaea. On this island he saw the Panachaeans who dwell there, who excel in piety and honor the gods with the most magnificent sacrifices and with remarkable votive offerings of silver and gold.... There is also on the island, situated on an exceedingly high hill, a sanctuary of Zeus, which was established by him during the time when he was king of all the inhabited world and was still in the company of men. And in the temple there is a stele of gold on which is inscribed in summary, in the writing employed by the Panchaeans, the deeds of Ouranos and Kronos and Zeus. Egyptian Pharaohs as Living Horus Roman Emperors Deified (Apotheosis)

14. DIVO·ANTONINO·ETDIVAE·FAUSTINAE·EX·S·C Temple of Antonins Pius and Faustina c. 141 A.D.

15. Ancient Ways of Viewing Myth Archaic 750-480 B.C. Classical 480-323 B.C. Hellenistic 323-146 B.C. Myth as Venerable Tradition Questioning of Myths (Rationality) Myths as Allegory Myths as Instructive Models Myths as Inaccurate Myths of Questionable Morality Myths as Dangerous Gods as Deified Heroes and Kings Homer Xenophanes Theagenes Anaxagoras Aeschylus Euripides Socrates Plato Euhemerus