Religious Meaning and Artistic Form of Greek and Roman Myth

希腊罗马神话的宗教意义与艺术形式

• 批准号: 02301070
• 负责人: OKA Michi
• 金额: $ 4.29万
• 依托单位: Kyoto Univeristy
• 依托单位国家: 日本
• 项目类别: Grant-in-Aid for Co-operative Research (A)
• 财政年份: 1990
• 资助国家: 日本
• 起止时间: 1990 至 1991
• 项目状态: 已结题
• 来源: https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-02301070/
• 关键词: Greek Myth; Roman Myth; Homer; Hesiod; Pindar; Aeschylus; Sophocles; Euripides; ギリシア・ラテン文学; 二重の動機づけ

Although myths relating the deeds of heroes and gods naturally reflect the religious attitudes of peoples who tell them, those that evolve to refined literary forms tend to lose their fresh religious meanings. However, the dynamic development of the Greek and Roman myths incorporated in Greek and Latin literature can be explained only by the fact that the poets endeavored not merely to retain and deepen their religious meanings but also to find the most artistic manner of expressing.Homer's myths attain a high degree of artistic refinement. Hesiod, on the other hand, tried to express simple religious feelings in a rationalistic way, and, in the tragedies of Aeschylus and Sophocles in particular, literary forms were perfected while myths were made to yield their deeper religious meanings. However, this harmonious blending of religion and literature, which is also to be found in the poems of Pindar as well as in the works of Herodotus and Plato, was soon lost with the conscious and non-traditional exploitation of myths practiced by Euripides.In Hellenism, the artistic forms were brought to perfection while religious meanings were wholly lost : myths became mere vessels to contain the literary messages of the poets. Even though the Romans inherited the Hellenistic literary treatment of traditional myths from the Greeks, their myths never lost their deep religious feeling or their relationship with native rituals and festivals, probably because the Romans identified the myths with events in their own history.

尽管与英雄和神的行为有关的神话自然反映了人们告诉他们的人民的宗教态度，但是那些演变为精致文学形式的人倾向于失去新的宗教意义。但是，希腊和罗马神话的动态发展融入了希腊语和拉丁文学中，只能通过以下事实来解释：诗人不仅要努力保留和加深他们的宗教意义，而且还可以找到表达最艺术的方式。另一方面，Hesiod试图以理性的方式表达简单的宗教感觉，在Aeschylus和Sophocles的悲剧中，在神话中得出了更深入的宗教含义，而在Aeschylus和Sophocles的悲剧中进行了完善。然而，这种对宗教与文学的和谐融合，也可以在平达达的诗歌以及希罗多德斯和柏拉图的著作中找到，很快就迷失在欧里ipides实践的有意识和非传统的神话中。尽管罗马人从希腊人那里继承了对传统神话的希腊文学待遇，但他们的神话从未失去他们深厚的宗教感觉或与当地仪式和节日的关系，这可能是因为罗马人在自己的历史上识别了神话。

项目成果

中務 哲郎: "『オデュッセイア』におけるポリペモス譚について" 西洋古典論集. 7. 1-22 (1990)

中冢哲郎：《论奥德赛中波吕斐摩斯的故事》《西方经典杂志》7. 1-22 (1990)。

Tstsuo Natatsukasa: Iwanami Shoten. Into the Ocean of Story, 236 (1991)

Ttsuo Natatsukasa：岩波书店。

木曽 明子: "二つのアイアース像" 西洋古典論集. 9. 1-13 (1991)

木曾明子：《艾亚斯的两尊雕像》西方经典集。9. 1-13 (1991)。

松本 仁助(共編): "ギリシア文学を学ぶ人のために" 世界思想社, 336 (1991)

Jinsuke Matsumoto（共同编辑）：“对于那些研究希腊文学的人”Sekai Shisosha，336（1991）

Tsugunobu Uchida: "Die 'Acharner' des Aristophanes-Komodie und Tragodie-" Classical Studies. 8. 1-41 (1990)

Tsugunobu Uchida：“Die Acharner des Aristophanes-Komodie und Tragodie-”古典研究。