Exploring the Greek Gods Cultural Influence - Report Example

Apollo and the Greeks: Exploring the Greek God’s Cultural Influence Schools Number and of Submission (e.g., October 12, 2009) Apollo and the Greeks: Exploring the Greek God’s Cultural Influence Introduction One of the most delved studies pertaining to culture and civilization revolved among the pre-existing religious circles. Indeed, early on, humans acknowledged the significance of the spiritual aspect of life among others. Whether it is plain faith or religion, its interrelatedness with culture has made the subject a feast for diversions to research and a well-documented literature. Moreover, it had successfully surpassed its theological manifestations to the physical and routine sects. Its physical instrumentalities include structured places of worship (e.g., altars, temples, churches, mosques), as well as relics, images, or icons. Routine manifestations, on the other hand, include practices, feasts, sacrifices, and influences on attire, and most importantly, the way of living (which is ideally frugal, simple, ‘clean,’ et cetera). These manifestations work well to brand a particular religion. Famous among these religious brands is the Greek’s polytheistic deities. Though the Greek’s deities were heavily shrouded in myth, their relevance in Greek culture and civilization could not be deduced as something trivial or incidental. Burkert (1999) went on to elaborate how “myth is no longer viewed as an inferior genre of primitive understanding, but as a central and persistent phenomenon in culture” (p. 178). To further delve on the mythical deities’ role to Greek culture and civilization, this paper shall attempt to explore the sun-god’s contribution -- the “gifts of Apollo to Greece” (Stobart, 1911, p. 65). This work shall present how Apollo’s religious figure allowed the permeation of the cultural aspects (of which he is patron-god) unto the Greek culture and civilization. Greek Gods: The Other Side In lieu of this exploration, it may be substantial to report the nature of the relationship between humans and gods in the Greek’s mythical context. The control by which these gods and goddesses have over humans is quite frightening; the human’s fate was depicted as so much in the hands of these deities that one’s aim is to be a determined favorite (else aid against malevolent events or deities will not be guaranteed). However, being a favored mortal also exposes the human to the risks at the ploy of another deity (who’s presumably an enemy of the former). Thus, while these deities bring order and justice, they are potential death warrants for humans too. Indeed, two reviews of Mary Lefkowitz’s book, Greek Gods, Human Lives: What We Can Learn from Myths, provided such insights. Levine (2005) described “the overall relationship between gods and humans” as “gloomy” (p. 571). However, the strengths of such relationship were it permits “mortals to display their humanity” and it elevates maturity since “it offers responsibilities rather than rewards” (as cited in Taplin, 2003). Overall, this ambivalence in the human-deity relationship and the consequent human-focus had reinforced the necessity to discover and explore the contributions of such deities to humans, in this case, the Greeks. Back to Apollo As mentioned earlier, the contributions by which the sun-god, Apollo, have on the Greek culture and civilization revolved more in his image. The nature by which his image became instrumental in such cultural influences is substantiated through the cultural aspects that were subject under his patronage: music, agriculture, prophecy, politics, management, athletics, communication, and rationality and beauty. Music. In Evelyn-White’s (2008) translation of the Homeric Hymns, Apollo’s music caused rejoicing to his god-father Zeus and mortal-mother Leto. Moreover, Apollo’s kithara-music, which was “employed to accompany poetry,” ties itself to an “intellectual purpose” -- the “enhancement of the methodically constructed rhythms of poetry” (Higgins, 1992, p. 632). These highly-functional and dynamic uses of music, as well as its inherent technicalities, do reflect the progressive advancement of Greek music. With Apollo’s dynamism in combining fields to fit style and function, entertainment and education through music and poetry, there is no doubt that Greek music ‘came from the gods’ is the same as the other gifts such as fire, or healing. Not only is the music itself the gift, but the early alteration and retro-fitting of its function to suit other purposes were relayed by Apollo to the Greeks. Agriculture-Procreation Analogy. Another Apollonian contribution to Greek culture is their “view of procreation.” Using the “analogy to farming,” this view was substantiated by Apollo’s logic that the ‘sower’ is the “true parent” (referring to the father) (Thornton, 2000, pp. 30-31). The focus on the ‘sower’ reinforced the Greek perception of the active roles of male in procreation, more than the female ‘rearing’ of the seed in her womb. The precedence, as strongly suggested by Apollo, therefore, asserts the “relationship created by the social institution of marriage, paternity” above “the relationship created by nature, maternity” (Thornton, 2000, pp. 30-31). The social intervention was evidently superimposed against the natural process, and this clearly extends the male dominance, as suggested in the use of social institution for referral, to societal cultivation or ‘culture.’ Apollo’s stance inevitably reinforced such view of procreation. Interestingly, his being the god of agriculture creatively intertwined and supported this Greek view of male-participation in procreating and/or farming. Prophecy. Apollo’s being a god of prophecy proffered to the Greeks the intellectual attributes and pursuits of the act of prophesying. Indeed, the suggestion of visions of future automatically requires a response in the form of a decision and action. Thus, its impact to the Greek culture was reinforced by the necessity or survival of the Greek civilization. For instance, in deciding the establishment of a suitable colony based upon the growing population, “it was customary for the founder (oikistes) to consult the oracle of Apollo at Delphi” (Rahe, 1993, p. 59). Moreover, the resulting trouble attributed to “the failure to seek or a decision to ignore the advice of god” was already recognized (Rahe, 1993, p. 59). This depicted the Greek’s culture as characteristically soliciting advices for strategic decisions that the customary ‘spiritual’ aid. Interestingly, Apollo’s granting of such advices directly through the Oracle and indirectly through the priests (who have to do the interpretation), illustrated the ‘material’ form of aid by which insight becomes more useful and was considered ‘factual.’ The strength of this prophesying-dependent culture among ancient Greeks was reinforced by the active mortal-participation, particularly Apollo’s priests. The Delphic priests’ effective administration had made Apollo’s temple the “centre for advice to all Greece,” marking it as the “focus of Greek nationality” (Stobart, 1911, p. 71). A testimony of such identity was the application for advice of Croesus of Lydia and his luxurious payments for the advices (Stobart, 1911). Politics. This particular field is the characteristic element for multi-partied governance as depicted in the gods and goddesses of Mount Olympus. In Apollo’s case, the relaying of political systems and aspects to the Greek mortals was conceivably through his Delphi Oracle. Stobart (1911) recounted the Oracle’s authorship claim of “some of the most celebrated legal and constitutional systems of the day” (p. 73). This was solidly recounted by the historian Herodotus (from the Oracle), “how a certain Lycurgus had come to Delphi to ask for laws and a constitution, and had received it from the god” (Stobart, 1911, p. 73). Apollo’s claiming of political wisdom reached as far as the West (i.e. famous legal systems), as well as the providing of inspiration (insights) to the Locri law-giver, Zaleucus; “Charondas of Catane” (codes); and the philosopher, Phytagoras (Stobart, 1911, p. 74). Through these accounts, it could be deduced that Apollo did provide the ‘material’ aid of advices, but also the ‘spiritual’ aid -- insights or inspiration. Moreover, the Greek sun-god could be considered inclusive to the list of the early founders of mortal politics, the first of his benefactors, the Greeks. The Greek civilization does seem to owe its organized existence to Apollo. Interestingly, it can be surmised that the human flaws (in order) were reinforced with the god-interference (Apollo’s) to mortal matters, particularly the Greeks. Management. With Apollo’s contribution to prophecy and politics, it is, therefore, not surprising that his contribution reached the field of management culture. In a conceptual framework (Harrison and Handy’s brainchild) designed to anchor Bourantas et al.’s research of the “management culture in Greek organizations,” the four god-pillars of wisdom (i.e. Zeus, Apollo, Athena, and Dionysus) were used to depict the management culture and base philosophy (Bourantas & Papadakis, 1996, p. 13). Under such framework, Apollo represented the ‘role culture,’ which was grounded by the assumptions that “humans are rational and that everything can and should be analyzed in a logical fashion” (Bourantas & Papadakis, 1996, p. 13). Evidently, this culture focused on the designated roles played by the participating member, and it encouraged and bordered the involvement of such member according to this functional role. This function-containment role was supported by the view that the role-player’s duties were fixed (Bourantas & Papadakis, 1996). A symbol of Apollo’s role culture is the Greek temple, with its pillars representing “functions and divisions” (Bourantas & Papadakis, 1996, p. 13). Athletics. In general, “Greeks dedicated their bodily strength and grace to the honour and service of heaven” (Stobart, 1911, p. 76). In particular, wrestling, races, and training-built bodies were Greek practices, which were made to honor the gods, Zeus and Apollo (Stobart, 1911). These rigorous activities became the event-based sacrifices to the gods. Moreover, Apollo himself became such a model of competitive, physical events. Stobart (1911) recounted Apollo’s winning streak against Hermes (in racing) and Ares (in boxing) (p. 76-77). In his avid display of physical superiority, Apollo inspired physical discipline and competitive strategy among mortal Greeks. Thus, Greeks’ way of living revolved among practices that eventually promote physical strength and endurance. This may also include nutrient intake (healthy food). These disciplines were not limited only to the physical aspect. The Greek attitude in athletics and other competitive endeavors also flourished. Communication. Another interesting contribution of Apollo to the Greeks, both ancient and modern, is the evocation of communication channels (Levine, 2005). This was explicitly pointed out by Mary Lefkowitz: “Only Apollo has the capacity to send instant messages to mortals" (as cited in Levine, 2005, p. 571). Apollo’s capacity effectively transmuted to the mortal Greeks the necessity of such communication channels in existence and development of the Greek civilization. Rationality and Aesthetics. These concepts interrelatedness was well established thought the image provided by Apollo. This establishment came in the form of the Greek philosophy -- the earliest tenets of Greek culture. As pointed out by the German philosopher and philologist, Nietzsche, “the image of rationality that we have inherited from the Greeks is fundamentally aesthetic” (Higgins, 1992, p. 629). This view of rationality and beauty was captured in response to the “images associated with Apollo” and, therefore, comes into conclusion that “we experience the beauty with joy” (Higgins, 1992, p. 629). This permeated to the Greek mentality that beauty optimally manifested itself through the rational, or order. Without such organization, beauty seemed inconceivable. In other words, the Greek aestheticism lies in the heart of the rational, and only an order or organized thing or being could reveal beauty. Furthermore, the purpose of the organization is deduced to expose beauty. Another interesting concept of this rationality-exposing beauty is its association with Apollo’s being the sun-god. In this concept, Apollo is being utilized as a source of illumination through which beauty is revealed (Higgins, 1992). Moreover, this illumination permits the mortal eyes to “recognize order in our world, and apprehensible order is a characteristic of beauty” (Higgins, 1992, p. 629). Thus, the type of beauty revealed by order was reinforced among the Greek culture’s way of life. The appreciation and the pursuit of such type of beauty were reflected from the Greeks’ clothes, structures, to political systems, education, art, sciences, and philosophy. The strong reinforcement of beauty and order (rationality) was implicated by the earlier Greeks’ recognition of Apollo’s need of “irrational complement” (i.e. Dionysus) (Higgins, 1992, p. 630). Evidently, there already exists the concept of ambivalence, where darkness reveals light. Without such complement, Apollo’s campaign on beauty and order will not bear fruit, even among mortals. In Nietsche’s terms, “Apollonian beauty … is dependent on Dionysian grounds as well” (Higgins, 1992, p. 630). Thus, Apollo’s successful, permeating of the rational aestheticism on Greek culture was also attributed to another Greek deity, Dionysus. Overall, Apollo’s contributions to the Greek culture and civilization include, but are not limited to: music -- the dynamic tweaking of its function for purposes other than entertainment; politics -- Apollo’s providence of ‘material’ aid through advices, as well as ‘spiritual’ aid through inspiration; management -- Apollo represented the ‘role culture;’ athletics -- Apollo’s inspiration spurred physical discipline and competitive strategy among Greeks; communication -- Apollo’s communication capacity inspired the Greeks’ necessity to establish communication channels; and rationality and aesthetics -- providing inspiration from “images associated with Apollo.” Evidently, Apollo’s contribution to the Greek civilization was viewed through his patronage and the extent to which his patronage permeated on Greek culture and civilization. This extent can be clearly found among the Greek’s subtle, core mentality (about music, athletics, politics, et cetera). References Bourantas, D., & Papadakis, V. (1996). Greek management: Diagnosis and prognosis. International Studies of Management & Organization, 26 (3), 13. Burkert, W. (1999). On "nature" and "theory": A discourse with the ancient Greeks. Michigan Quarterly Review, 38 (2), 178. Evelyn-White, H. G. (2008). Hesiod, the homeric hymns and homerica. Retrieved from http://omacl.org/Hesiod/hymns.html Higgins, K. M. (1992). Apollo, music and cross-cultural rationality. Philosophy East & West, 42 (4), 633. Levine, D. B. (2005). Greek gods, human lives: What we can learn from myths. [Review of the book Greek gods, human lives: What we can learn from myths, by Mary Lefkowitz]. The Historian, 67 (3), 571. Rahe, P. A. (1993). The Martial Republics of Classical Greece. The Wilson Quarterly, 17(1), 59. Stobart, J. C. (1911). The glory that was Greece: A survey of Hellenic culture & civilization. London: Sidgwick & Jackson. Taplin, O. (2003, December 14). Bring back the gods [Review of the book Greek Gods, Human Lives: What We Can Learn from Myths, by Mary Lefkowitz]. The New York Times. Retrieved from http://www.nytimes.com/2003/12/14/books/bring- back-the-gods.html?pagewanted=all&src=pm Thornton, B. (2000). Greek ways: How the Greeks created Western civilization. San Francisco: Encounter Books. Read More