|
The critical interpretation of myth goes back as far as the Presocratics.[47] Euhemerus was one of the most important pre-modern mythologists. He interpreted myths as accounts of actual historical events, distorted over many retellings. Sallustius,[48] for example, divides myths into five categories – theological, physical (or concerning natural laws), animastic (or concerning soul), material and mixed. This last being those myths which show the interaction between two or more of the previous categories and which, he says, are particularly used in initiations. To ones who are even trying to change content of the myth according to probability would be found criticism in Plato Phaedrus (229d), in which Socrates says that it is the province of one who is "vehemently curious and laborious, and not entirely happy . . .". Although Plato famously condemned poetic myth when discussing the education of the young in the Republic, primarily on the grounds that there was a danger that the young and uneducated might take the stories of Gods and heroes literally, nevertheless he constantly refers to myths of all kinds throughout his writings. As Platonism developed in the phases commonly called 'middle Platonism' and neoplatonism, such writers as Plutarch, Porphyry, Proclus, Olympiodorus and Damascius wrote explicitly about the symbolic interpretation of traditional and Orphic myths.[49] Interest in polytheistic mythology revived in the Renaissance, with early works on mythography appearing in the 16th century, such as the Theologia mythologica (1532). |
About us|Jobs|Help|Disclaimer|Advertising services|Contact us|Sign in|Website map|Search|
GMT+8, 2015-9-11 22:16 , Processed in 0.144605 second(s), 16 queries .
