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    希腊神话

    Copyright:

    © All Rights Reserved
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    9 views23 pages

    希腊神话 第二版 2

    Uploaded by

    liufeng
    希腊神话

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
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    of 23
    approach to Greek myth is now more than a century and a rst, its method was the same as that used to est language in the ology expressed in three “funct force, and fecundity. warriors; and pi their sexual capacit ‘Nagy, at the beginning of his chapter, provides a troduction to Dumézi fully ee just made, I said in my introduction to Nagy’s chapter in the first edition that thology, or, to put In interviews with Didier EreDONPU stakes on his part and to abandons ofthis peopl * He gives credit to other scholars fort later discovery ofthe three functions in anc! Greeks in such a way, howevei ‘you prefer but they are the ones wh reply: “Its true, They are ungrateful lovers (amants ingrat For two reasons, the Greeks were going to prove more responsive. One is # addition of a divided fourth function. Ifthe first three are labeled Fi, F2, andl the fourth is: 44, pertaining to what is valued and transcendent F¢-, pertaining to what is devalued (hated, feared, excluded) Indo-European Structures in Grech Myth 201 he functions amount to five and the schema i called pentadic. le the detection of the core functions where one of them is miss- sina pattern like F4-+, F2, Fj, and it has ed to the discovery of further mples of the I-E ideology. The other reason is research on the Greeks ars, keeping to the schema of three functions, already going on in Tifetime—notably the work by Bernard Sergent.’ Sergent is a fellow- butt is not the case that Dumézil had followers only in France!" The sme just discussed comes from an Englishman, who acknowledges nas his predecessors. Nagy is an American.’ One can refer to Dumézil Juin Barcelona, by members ofthe research project on Greek mythog- Universitat Autdnoma, and also in Valencia In tay, Dumézils work been defended and refined by Enrico Montanari.” iano, in a rather invidious account of Dumé the first in which this statement ap- on the ancient Romans.) Carlo Ginzburg, again in 's Mythes et diewx des Germain. ing conclusion” about 1991, in.a book Judes two more articles about Dumézil\ In the preface, he recounts the question of Dumézil’s “fascist leanings” He refers to Du- ion of his p Didier Erebon in the Entretiens cited above ch he took to confirm what he had concluded about ent with Maurras and his continuing commitment to many 2 1998, Lincoln published “Dumézi Is study of the German war god Ty, Tndo-Europeanists and thei politics and, in pa Germany. Lincoln shows the political slant in Duméz ivr and of other German gods and finds six political subtext Indo-European Structures in Grek Myth 203 a misunderstanding, the result I the scholar. Several other scholars besides those mentioned here entered the dis. in the 1980s and up until 1998.'The question concerning Dumézl seems to biographical one, and the a coln just mentioned cok myth, it seems safe, ‘twentieth century, the work of Georges Dumézil radics ented the study of the shared traits of Indo-European mythologies.’ Un- ition have not aimed at reconstructing a past religious t ial structures and social relationships Hierarchy, Heroes, and Heads Band even ea beyond theses under presi aces orthe weight of the mythological systems themselves ern nei Cre I gcse ete coir ecremencan Josnra Faaxy Nagy q for corroded by ater misunderstandings. Ii instead recognized asa Ever since the pioneering work of the Grimm brothers in the frst half of By DumeaT among Indo-European traditions is the system of the three ons which forms, in effect, a paradigm of a society~one that may have isted but that, as an ideological reality has proven for the bearers of these 40 be “good to think with’ or even good to model social life after. The hierarchy of values closely connected wi family of languages (including Greek, Indo-Iranian, Celtic, and others) has been the goal of numerous schi omparative religion, and folklore (see J. de Vries 1977, 80-90; Vernant 198 that groups that speak the \ o its in common. Unfortunate) wth a) ce (warriors) oan ee hy indity (producers/possessors of food, wealth, and valuable ‘were originally meaningful gradually become prey tom ‘engaged in the work of reconstructi of Indo-European mythologies (both anci the synchronic realities ofthe texts and traditions themselves: re ‘viewed not as developments but rather as degenerations. For examy thinking of the Indologist and pioneer Indo-Europ analyses of “solar” sym 86; Richardson 1993, 276-78; Kossatz-Deismann 1994). Each of three ee 204 Append ih goideses—Hera, Athena and Aphrodite promies a pci gift to the Tan prince in return for his selecting her as the airest of female divinities: Hera offers Inghip over many lands; Athens, conquest and ly n war and Apr the mos beaut of women (Hels). Pris choke, a enon roves a disastrous for him and his people. This outcome, the result of setting the tripar: unreliable and paradoxically dest and second levels ofthe trfi Dumézits analysis ofthis ation ofthe Trojan War features key principles of hig method that assure both rigor and fl 1. A structure of relations (in this case, among the three goddesses and what they offer) is to be legitimately inferred only when they are found together (in an attested story, a ritual formula, a pictorial representation) —that is, when the relationships are pointedly linked together by the tradition itself (Dumézil 1961, 280-81). It would be simple enough to discern the system of the three func: tions in any mythology, Indo-European or not, by simply picking and choosing the appropriate mythological ‘eho have been inspired by Dumézi have engaged in precisely such dubious eclecticism (see ———e—e (the cultural be kept open. Older, ac he purpose of finding and studying the Indo-European reflexes within a particular Indo-European mythology. Although the scene is depicted ‘arly as the seventh century B.C.E. (Kossatz-Deismann 1994), judgment of Paris does not appear i the Homeric corpus Richardson 1993, 276-78), but traces can be found in it ofthe trast among Hera, Athena, and Aphrodite (Sergent 19 rossed the boundary between “oral” and even, to some extent, the boundary between “traditional” and “individual” pression. Yet Euripides and even much later authors can 3 or Indo-European, tradition. Such continuity is not neces reflexive preservation for preservation’s sake. In the case of Plato, for example ee Indo-European Structures in Grek Myth 305 ziland others have argued that the trifunctional ideal society described in lic isthe result of Plato's innovative recycling of traditional concepts Gril 1968, 493-96; Sergent 1979, 173-76; 1980, 256~72; Pralon 1981). , The mythological terms arranged in a “meaningful” system in one particu- gase (such as that of the myth of the judgment of Paris) do not necessarily together in 2 similar way elsewhere, nor do they necessarily convey the sages from appearance to appearance, although such consistencies are le and, when they occur, can helpfully affirm the mythologist’s hypothesis. are more important and lasting than t idual components ar- din and through them. Dumézil (1968, 585-86) emphasizes thatthe three sss featured in the Parte myth BNET TE Tames of probably non-Indo- n origin and the variety of characteristics they exhibit in Greek religion, jot survivals of the Greeks’ Indo-European heritage and that by no means y fundamentally connected with the three functions they represent in jcular myth. Yet it is significant that fone or more ofthe three ‘onal configurations fanctions properiy is echoed in fer of Troy, who is seen by Dumézil (1985b, 31~37) as another Trojan hierarchy of the three functions. presence of trifunctionalism or any other structure underlying Indo- n myth is ascertained and confirmed by means of comparison. Dumézil 8 586-601) legitimates and strengthens his claim that the myth ofthe judg- sf Paris was generated along the lines of an Indo-European pattern by set- ae story alongside examples from Indian, Iranian, and Germanic traditions, tion of a young man’s being terms True, the structures significance must arise from the individual narratives or other forms c his choice of his future destiny in ean group of languages. A linguistic criterion is, of course, not the only mate means whereby we can circumseribe cultural materials for the par 206 Approaches to Greek Myth Indo-European Structures in Greek Myth 207, pose of examining to what extent they can be treated asa resonant whole, So scholars of myth limit themselves to one society, or one segment or epoch. ciety, while others have compared the myths of societies sharing basic typol tures. Dumézil's Indo-Europeanist comparative approach does not c ps we know Greece too well and are therefore less likely to character- 5 Buropean—and more likely soto describe some other culture from that we are not forced to view in its totality. Again, s of Indo-European it ourselves only to those discerned and described by Duméz way to begin to understand the semantic rig necessarily indicate their absence but perhaps only their restricted de. of myth, which, as Dumézil himself emphasized, should be studied. prim I as the limits of our knowledge at the present time. In the within each individual Nowhere does Dumézits respect for the individual “personalities” of tn European cultures appear more clearly than in his judicious studies of. inimitable way has managed to meld elements that can be Greek tradition.? Greece offers a most conspicuous example of the operati back to components only by the kind of scholarly struggle waged in this This is a task requiring chorough f the rel ‘Greek myth and the vas present, and a new synthesis is produced representing a society's ch terms with which to express itself to Dumézils footsteps has concluded that —: past continually fuses asa result ofthe dramatic dist ed. (1987. 143) slim pickings in Greek tradition notwith- and other scholars have already built up an impress kattestations of mythological pattern that can also be found operating in fo-European mythologies.“ One ofthe bes ofthese patterns in many levels beyond recognition and that these features ean be easily disce ap closes" One ofthe bas ted - only in seemingly “conservative” pockets of the Greek wa ‘marginal strands of the Greek tradition (e., Pyehagore It has also been argued that, starting in the eighth Panhellenism, which was the driving : Js the product of reproductive "excess" (Zeus’s three nights with Ale- tions ofthe Greek world. Thus, during which the hero is conceived). been relegated or reduced tothe lo : a power, he is profoundly affected and even dissolved to suit the needs ofthe ev P thena) and those of (G.Nagy 1981, 138-39). ‘This impression of the heterogeneous and relatively non-Indo-Europeat fi e 1 ot offends the principles of ture of Greek culture and myth remains, however, an impression rather th in hierarchical succession (he disobeys the “eer 208 Approaches to Greek Mth king Eurystheus, reacherously slays Iphitus, and greed . tongue and represented him drawing the men by that means! (Heracles wife). Bach violation hsa significant impact upon in Harmon 1927 65) a Indo-Buropean Structures in Gretk Myth 209 led by this depiction, is enlightened by a Celt, who corrects the for- false impression that the chains were connected to Heracles’ tongue be- s artist had nowhere else to attach them. Indeed, this motif, according to for his death (Heracles oes queaths his weapons to Philactetes, he funeral pyre that tra donot agree with you Greeks in thinking that Hermesis Floquence; we lates the dying Heracles onto Mount Olympus tify Heracles with it, because he is far more powerful than Hermes... This, 0, ifold Heracles here drags men after him who are tethered by the ears gue, don't be surprised a 1; You know the kinship between tongue. (Heracles 4-5, trans. Harmon 1927, 65-67) an ideology within an ideology: the ambiguous position ofthe second function, society, the tensions inherentin the use of physical power, and the ambivalent surprisingly literal oral/aural chain that forms the focal point of Lucian's, and threatens.* Warriors areas unreliable and yet as indispensable in their o indicative of another kind of force in Indo-European ‘way as are representatives ofthe third function, i ive, or even destructive, as the martial Not all the heroes of Greek myth are associated primarily with the seco i ly persuasive power of the spoken or sung tas physical force is by no means the only di ygcal comparativism as t Heracles, whom the Cel fans, Harmon 1913) is dep an old man. He describes a particular picture: tance of speech, ‘That old Heracles dragfterhim a great crowd of men who areal tethered by sa hemeriekt ‘the ears! His leashes are delicate chains fashioned of gold and amber, resem: ing the prettiest of necklace. Yet, thot encounter the and prophetic brace their feet and lean in the opposite direction to that in ing them. In fact, they follow cheerfully and joyously, applauding their leader and all pressing him close and keeping the leashes slack in their desire to over- take him; appatently they woul be offended if they were let loose! But let me tell you without delay whit seemed to me the strangest thing of all. Since the painter had no place to which he could attach the ends of the chains, as the god’ right hand already bed the club and his let the bow; he pierced the tip brought about through verbal co on). In the Homerie Hymn to Apo ) and gratefully covers the isle of his birth with gold (third fu ‘emphasizing that there is much more tothe figure of Apollo than divine personification Vac, nevertheless would see in this and other de- (1 uonuone Sutssed ueyp a1ous pred aney szejorps 9p AfaanEjax nq gt Surqgqoy) tPA yo zayune; sore o1p 30 ausoddo ax ‘sad JO 40 dpoq aiqesapisuos v parseme seq dur snoqdig om 01 ypo> Suni hy a se soon srpoquio— uni axgdio poy>-05 30 04am ev Sus vse uo sony 34 :p 10M SBOP “yun [qs neha pu 120d—snaydig yo amy ayqeanead ayp ‘9s1N0> JO $Buioq soy wana ‘snaydac “aqenpraspur 2ora4 pure at 0x ud espe ; pute fqresso0eu dpoq amp tox} prog axp jo worexed9s wor 04 orphan axp ay ojun oy soueyp ax aany oy samqdesBorq asnu yeqp sued époq ,snonyiodns, yaa nung] uomy radoxng-opu $0194 49949 axp 49 aseijoy9s ato t01}wOLIIOD SuyMoT|o} dxo oyozoy sp ut wonpedionzed stp -(GE-LE ‘Ea6r way 998 1017 snaydic 04 parnqunye Aqreme s} rey {100s 249 Jo tuano st aroq,“worupen oido oyp ur por ypu soppesop apisSuope‘uorupadsa mneuofiry ayy ut quaunasjont paumey lg !9r-Strh6x ypiogury 998 [4€ £961 wy] ¥e (ge ‘2961 aupng suen #< uay fet -uoqjody -jouss) “suanig amp ssed os ayge 29 prom Aap sna 03 any J 3811 wa pros Aooydosd yo yi sq Hem UoataYD asTeD9q SE es snayeac aye (Slasgor) Surpyeaa ® Aya wonsenb uo, ‘iarpey ssnaydio jo (saosnos awos 04 Suypiooze) axreu atp “Sod 4Bojouusa pas 4 SMT 34 01 T9HRO 3p seme9qo1 wose{ jo 1 pauren snaydic yor. 09 Buypso99et ‘sours ood pue zoqsrea-soquny wooao UY, [eo!Bo}OapY AsO He sreayo arn sdetrag y PHOM 18 (2orpdang ayy s1y) peop amp Buynosou ‘uornpen pexBojorpus amp yo spun} (04 Buuprosoe sea xe ‘pu peop arp jo pyiom ayp ont aoueste Barure 46 onunurnys gp [e> pIno9 ax rey sarony>e ay pue—20205 wotskyd yo 19Hod a (ot€ “L461 94mg) Soper ayTT (CE ThGT PLOFUTT),otsnUN sy Jo TPM aprox ose sey ypiqps ‘aap v Burky st uy YywoKIAG ‘AKO xp UC inzed ann spo sg, Has [2130] ‘ou gut Apazedde uation omy pre “wry Jo apis a0 uo suojszem om TH xh spuaasuen Arfeorxopened 3 Butop 0s ur pure “HAqej [e208 a 2947980. yd snoydig 99s 9%, ypuyss w “arog Atma Ipunoy stp Jo SUN pe sorpoquio suoy snoqes sy uy aads su ear ary Hoy ‘anopadas posSoyoxpdt se ayer se ABooap1 weadoang-opuy 0} Suyproape ‘sm, “woROUTy 3834 24 saouarpne ssnayjdig jo afwes x4, "(wo799 998) snaydag sorepposse Aqparutod fuoo yeujZiz0 sy supeyureUT oIsrU ‘suOIsUaMNIP TEN} PUE Sno! pre ‘euiayps yP>:8oj09pr amp jo (Sh ‘eB6 mistudBiost sty aouopuodapun, Kofua oy satzo>—aiK] spo8 oxy dq payuasaxdar se soyey-ttewion & uaa. . . eutop soqjody yo ug -($961 uossmgnay ‘or—t07 ‘4S86t [z9LUN 4> :08~EF snunoase aqp Jo rezaaas ur ‘aK puy “(tg6r auanag aas) ssaoxa snosoute sit 6 frum] 99s) swuautannosce s apo jeP0s amp 01 Ys sasod ay pur ‘syneuoBay oxy ayy some pungiouuPH B uvodoing-opuy 1a1p0 uy se 2594) soayorap woy wnnpads jeoSojompus ax jo pu ayjsoddo osu 9 Aqqenyoy “tnd axe suoysuarxo 10 sanBopeue six pure snayelig “aoypang yo om jo uonezrewsoyps aynsedin Buy{jopun ue siamod sojody jo suo sin yeain or saysoouddy ore re yaya) 212 Approaches to Gredk Myth Indo-European Structures in Grek Myth 213 its Indo-European resonances. The account of Orpheus's demise and emer 3 343 138-40; See Guthrie 1952, 32, 232-33: in a new, severely truncated form serves as a paradigmatic mythological exp 1941, 9-10; Detienne 1985). Offering a rather sonf he poe ofthe ken word a was ners ang the Ge perspective on Orpheus’ relationship withthe gods is a trad vdo-European peoples, whose the tale ofthe “death” of Orpheus and from a comparative perspective, therefo within its own cultural setting but rather to expand its sem: also, as we have already seen, a prominent “bat uss death, in addition to these divine-human tensions, The profundity ih is amply attested in the mythographer Conon’ version ofthe death {torn to pieces by the women of Thrace and Macedonia because he ot allow them to take part in his st00: for they do say that after the misfortune he had with his own wife me the foe ofthe whole sex. Now on appointed days a throng of armed and Macedonians used to gather at Leibethra, and come together stain building which was large and well adapted for the performance ind when they entered to take part in the rites, they laid eirarms before the door. The women watched for this, and, filled with, it put upon them, seized the arms, slew r them, and rending Orpheus limb from vas exacted from the women, and a plague from their troubles, the inhabitants received then ‘through fisherman singing, and in no way harmed by readful changes which the fates of story of the grisly death of the greatest singer of Greek mythology (1 11,1-60). Having foresworn women as the objects of both his love and hi after the irreversible loss of his beloved Eurydice, the bereaved yet poet has the bad fortune to come across a band of maenads (devotees of Bag Dionysus) who, resentful of his scorn for their sex, tear him apart limb from! the river Hebrus and floating along poet’ still-playing lyre, igall the while, to th ‘of Lesbos—which, as we learn from a fragment of the Greek poet Phanocl other sources, owes its wealth of poetic talent to the presence of Orpheus’ a 1942, 129, 1343 Kern 1963, 22-23). ‘We learn the further history of the head from the second- or fore the giver of oracles and said: "Cease to meddle with my ready put up long enough with your vaticin: by his son's knowledge. Other extant accounts point more ex to arivalry between gods, or between the singer and the gods, asthe cause of Js that the widowed Orpheus attempts pheus' death (see reiert 1991, 38-43). According to what we are told of Pale and female domains (threatened by his previous uxoriousness) lay Bassarides, Orpheus was slain by female worshipers of 214 Approaches to Greek Myth Indo-European Structures in Greek Myth 235 ‘weapons, women acquire them), and disaster rest Z gases of men, and drowned the people and every living thing in the city singing head, however, and the head's finding an audience i ‘The Libethrans had perished: and so the Macedonians of Dion, ac- ine communication) and the ri . 0 the story of my friend at Larisa, cartied away the bones of Orpheus tus (see above and also his Heroicus §.), there is nom we head's serving as an oracle or of any cont Orpheus's poetic performance beyond the time when the head was recove rescued. In the cits unwitting irreverence toward the dead. The bones, as seemingly inert asa decapitated head should be, bring destruction tothe town, he neglected head of Conor's account is behind the plague that punishes ‘Orpheus demands to be heard, just as hi he ambiguous oracle encourages ca metaphorical (a river named Boat), ‘The Macedonians ofthe eity of Dion and the country below Mount Piers |, Orpheus’ mouthpiece, generates a breakdown of social Orpheus was murdered there by the women. Two and a half miles from Dj n mention a confusion of on the way tothe mountain api i refigured by the oracle and pr it.The people of th : of spatial boundaries: rain Helikon rans for a y he land. Speech unheeded ground, but after three more mi of the oracle)—or, in the case of the musical performance, overly ds the social fabric and creates a cosmic breakdoven, or the above-mentioned warriors Starkadr and Sigupila, the sever death, and he remains an almost natural force to be reckoned with: Baphyra, and reaches the sea in a navigable estuary, The Dionians claim t this river originally ran entirely above ground, but the women who murder (Orpheus wanted to wash away his blood and the river dived down into should purify murderers. [heard anothe it. The Libethrans received a message from Dion through an oracle in Thrace, that when the sun saw the bones of Oxpheus peers Libethra would be rooted up by a wild boar. They took u attributes and powers to other heroes (as in the dying Heracles’ act ing his bow and arrows to the young Philoctetes). The singer, rather, boars are more fierce than strong, When i 40 live through part of himself—and even through hi co them. A sheph grave during the mid he fell asleep: in his sleep he sang poems of Orpheus in aloud, sweet voice. OF course everyone watching th flocks close by, and even ploughmen, abandoned work and crowded to heat shepherd singing in his sleep, They shoved and pressed to get closer toi ind smashed and the sun saw what d. Orpheus's mode of life after death, however, would seem to indi ‘At once the very next night the god poured singer, his performance, and th ich is one ofthe winter ed system, grounded in an autonomy ‘Olympos, broke the walls of Libethra, overturned the sanctuaries of gods te ccs un onc ol cevive ortocceed tine ay mae Waa a 216 Approaches to Greek Myth instrument sin need ofa player." And the head, part of a now absent whol 1e power of the verbal and musical ; very pointedly in the head—not inthe body. ‘expressed with chains attached not to the limbs but to the heads ind serve that whole. Orpheus, once “concente head, becomes all the more a mixed, and therefore especially ch ‘message. He is a source of conjunction—the “chaining together” pi speech, and the reflection of audience in the person of the performer ‘women, among gods (as well asthe values they represent), and betwee humans. ‘The resemblance between Orpheus’ head and a host of other severed in Indo-European traditions has been noted before (e.g, Kittredge 1916, 1 Deonna 1923; Eliade 1964, 3913 Avanzin 1970; Colledge and Marler 1983). also been abserved that the motif of the “vital head”

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