The origins of things, which were the same for gods as for mortals.
(Hesiod, Theogony 109)
For Homer and Hesiod were the first to compose Theogonies (theogonien), and give the gods their epithets, to allot them their several offices and occupations, and describe their forms.
(Herodotus, History 2.53.2)
They [the Spartans] delight in the genealogies of heroes and of men and in stories of the foundations of cities in olden times, and, to put it briefly, in all forms of antiquarian lore [archaeologia]’.
(Hippias, in Plato, Greater Hippias 285D)
|1 Introduction: mythos-logos|
|2 Theogonic myth as discourse and prototheorizing|
|3 The discovery of the ‘I’: self-reflexivity in Hesiod’s writing|
|4 The poetic ‘I’ and divine authorization|
|5 Hesiodic symbolism and the ‘mythological world-view’|
|6 The violence of differentiation and the appearance of the gods|
|7 Hesiodic ideology: the valorization of justice and work|
|8 Hesiodic utopianism|
He also who loves myths is in some sense a philosopher.
(Aristotle, Metaphysics 982b18)
Following the analyses in Chapters 1 and 2 the ‘movement’ of discourse from Muthos to Logos will be approached as an imaginary structure with numerous hermeneutic applications, a metaphor for the endemic ‘strife of principles’ characterizing all beginnings, most particularly the beginning of ‘theoretical reason’ projected by early Greek theorizing and philosophy. We have seen that the polemical ‘coupling’ of Myth and Logos was already a rhetorical device used by many ancient Greek thinkers; and as we proceed, the figure will turn