CHAPTER
2
HISTORICAL BACKGROUND
OF GREEK MYTHOLOGY
As we have already seen, the historical dimension is a prominent feature of
Greek legend or saga, and an outline of the historical background will be help-
ful for a fuller understanding.^1 Our knowledge of the early history of Greece
and the Aegean is constantly changing, thanks to the fresh discoveries of ar-
chaeologists and other scholars. Consequently our view of Greek religion and
mythology has been (and will continue to be) modified by new knowledge, not
least in the area of legends that cluster around the sagas of Mycenae and Troy.
The foundations of modern archaeological work in the Mycenaean world
were laid by the brilliant pioneer Heinrich Schliemann (1822-1890), who, be-
cause of his love of Greek antiquity in general and Homer in particular, was in-
spired by a faith in the ultimate historical authenticity of Greek legend. Although
Schliemann's character and achievement have come under vehement attack, it is
impossible to deny him pride of place.^2 In the 1870s he went to Troy, Mycenae,
and Tiryns and confirmed the reality of the wealth, grandeur, and power of the
cities, kings, and heroes of Minoan-Mycenaean saga. Sir Arthur Evans followed
at the turn of the century, unearthing the splendid and grand complex of the Palace
of Minos at Cnossus in Crete. A whole new world had been opened up.
For a long time, it was believed that Greece had not been inhabited before the
Neolithic period. But we know today that the country was settled in Paleolithic
times (before 70,000 B.C.). With the present state of excavation and study, our knowl-
edge of this early period remains tentative. Evidence for the Neolithic period (ca.
6000-3000 B.c.) is more abundant. Archaeology has revealed settled agricultural
communities (i.e., outlines of houses, pottery, tools, and graves). It is conjectured
that the Neolithic inhabitants came from the east and the north. For our purposes
it is noteworthy that evidence of religion seems apparent; particularly significant
are little female idols, their sexuality exaggerated by the depiction of swollen bel-
lies, buttocks, and full breasts. Male figures also are found (some ithyphallic), al-
though in far fewer numbers. Was a fertility mother-goddess worshiped in this
early period, and perhaps already associated with a male consort? The interpreta-
tion of prehistoric icons for an understanding of the worship of gods and goddesses
in patriarchal and matriarchal societies has become a subject of intense scrutiny.^3
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