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Daily Life of the Ancient Greeks

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300 <strong>Daily</strong> <strong>Life</strong> <strong>of</strong> <strong>the</strong> <strong>Ancient</strong> <strong>Greeks</strong><br />

central aspect <strong>of</strong> Greek religion. Heroes were only powerful, however,<br />

within <strong>the</strong> vicinity <strong>of</strong> <strong>the</strong>ir graves.<br />

The Archetypal Dysfunctional Family<br />

A number <strong>of</strong> myths explore <strong>the</strong> tensions, rivalries, and violence<br />

that lurk beneath <strong>the</strong> surface <strong>of</strong> family life as a result <strong>of</strong> Greek<br />

mythology’s identification <strong>of</strong> <strong>the</strong> family as <strong>the</strong> major producer <strong>of</strong><br />

neurosis and psychosis. The divine realm engendered more than its<br />

fair share <strong>of</strong> dysfunctionality. Kronos castrated his fa<strong>the</strong>r Ouranos<br />

and attempted to kill all his children. Zeus’s loveless marriage to<br />

Hera produced only one <strong>of</strong>fspring, namely Ares, <strong>the</strong> god <strong>of</strong> war.<br />

On <strong>the</strong> human level, <strong>the</strong> archetypal dysfunctional household<br />

was that <strong>of</strong> Atreus. The cycle <strong>of</strong> evil that characterizes its fortunes<br />

over <strong>the</strong> course <strong>of</strong> several generations began with <strong>the</strong> seduction <strong>of</strong><br />

Atreus’s wife by his bro<strong>the</strong>r Thyestes. Atreus <strong>the</strong>n took revenge on<br />

Thyestes by inviting him to a banquet at which he served to him<br />

<strong>the</strong> cooked limbs <strong>of</strong> his children. Thyestes subsequently exacted<br />

his revenge on Atreus by inciting Atreus’s son to murder his own<br />

fa<strong>the</strong>r. Atreus’s o<strong>the</strong>r son Agamemnon, who sacrificed his daughter<br />

Iphigeneia in order to obtain a favorable wind to carry <strong>the</strong> Greek<br />

fleet to Troy, met his death at <strong>the</strong> hands <strong>of</strong> his wife and her lover.<br />

The pair was murdered in turn by Agamemnon’s son Orestes in<br />

revenge for his fa<strong>the</strong>r’s death.<br />

Outlined simply thus, <strong>the</strong> myth <strong>of</strong> <strong>the</strong> house <strong>of</strong> Atreus strikes one<br />

as melodramatic and even absurd. In <strong>the</strong> hands <strong>of</strong> a great playwright<br />

like Aeschylus, however, it is transformed into a searching<br />

investigation <strong>of</strong> a very real human dilemma. That is because<br />

Aeschylus focuses almost exclusively upon <strong>the</strong> agonizing moral<br />

choice that Orestes faces by having to perpetrate <strong>the</strong> most abhorrent<br />

crime imaginable—matricide—in order to discharge <strong>the</strong> most<br />

sacred filial duty—that <strong>of</strong> avenging his fa<strong>the</strong>r. Greek myths were<br />

not fashioned merely for <strong>the</strong> instruction <strong>of</strong> children.<br />

Women in Myth<br />

At first sight, Greek mythology seems to exhibit a strongly misogynistic<br />

strain. The chamber <strong>of</strong> female horrors includes Klytaimnestra,<br />

who murders her husband Agamemnon on his return from Troy;<br />

Medea, who kills her children in order to avenge <strong>the</strong> infidelity <strong>of</strong> her<br />

husband Jason; <strong>the</strong> 50 daughters <strong>of</strong> Danaos, who, with one exception,<br />

all murder <strong>the</strong>ir bridegrooms on <strong>the</strong>ir wedding nights; and

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