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Greek Mythology term paper
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�As the god of storms, Zeus is also the god of battles, the father of Ares and Athena. The
?gis with which he confounded his enemies is said to have been originally the storm cloud,
fraught with disaster for man. The thunderbolt is the most potent weapon yet forged the
thunderbolt of Zeus. All those battles with Titans and giants and evil beings were battles
waged by the powers of light. To the Greek imagination each wild storm manifested anew the
conflict which had been enshrined in story and the return of the clear sky was a sign that
the gods were victors. It was only wild and warlike tribes - for example, in Asia .Minor - which
actually made their chief god a war god. Still the issues of the battle lay with Zeus, and the
Olympian Zeus of Pheidias carried a Nike (Victory) in his right hand. But if the Greeks made the
children of Zeus their war gods, Zeus himself was honoured as the patron of physical contests.
The olive branch of Zeus was awarded to the swift the strong, the skilful at Olympia. So, at
many other points in Greece, the games were celebrated as a part of his worship. In his sons,
in Apollo and Hermes and Heracles, this side of his nature also found expression.�
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�It was thus part of what he investigated in a more comprehensive project of 'psychologie historique',
which aimed at the historical reconstruction of thought as it manifests itself in different but
interrelated fields of human activity such as law, economics, politics, religion, science, etc.
In Archaic and early Classical Greece, these activities and their respective institutions changed,
in a dialectical relation with the transformation of thought and its articulation in myth, into
what in French is vaguely circumscribed by the term 'la pensee positive'. Money, just like law,
was such an institution (and form of thought) which emerged in dialectical relationship to 'positive'
thought (95/112). Myth was the form of thought related to the premonetary society of ancient Greece
at particular historical stages; but it was also a cross-cultural category for the expression of
thought in a particular way: it operated with figurative signification and represented the world
in a 'total' way - that is, time, space, the physical world, relationships, morality, etc. are
mapped on to each other (94/111). In other words, for Gernet myth is both a form of thought and
the source for an early mode of thinking about value before coinage had made its impact on Greek
society. In the overlap of a structural and historical reading of myth I see a methodological fault
which can have been overlooked only because most people would a priori accept Gernet's hypothesis
of a historical development from 'symbolic' gift value to the 'functional' value of coin.�
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�A leading member of the Greek pantheon. The son of Kronos and Rhea, and the brother of Zeus and
Hades, Poseidon was the ruler of the waves, a sea god liable to attacks of tempestuous rage. He
rode the deep in a chariot pulled by splendid golden sea-horses. In his hands was a mighty trident,
a weapon capable of stirring the waters to fury, like the sudden Aegean storm. Poseidon was a
turbulent, independent deity, midway in function between the docile partner of the earth mother
and the dominant sky father type. He sired numerous sea creatures of an equine nature, his wife
being the sea goddess Amphitrite. Together with Apollo, he is said to have built the walls of Troy.
In the Odyssey, composed by Homer about 850 BC he is represented as the implacable foe of Odysseus,
who had blinded his one-eyed son Polyphemus. Poseidon was particularly feared as the bringer of
earthquakes, to which the Aegean today remains prone. In consequence, 'the earthshaker' received
generous offerings from cities and individuals.�
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