Ever since I started my Classics course at Roehampton I have noticed that in almost every aspect of the study of the ancient Greeks some emphasis is made on the lasting influence the ancient Greek culture has had on the world be it in ancient Rome, Renaissance literature (famously by Marie Shelly in Frankenstein), even what NASA call their space programmes!
But more so than anywhere else I have noticed people writing about how ancient Greek religion has influenced mainstream religion, particularly Christianity. People often draw comparisons between the Prometheus myth and the book of Genesis for example. In my second year module 'myths and mythology' we had a lecture based on this topic. When Prometheus steals fire from the heavens he brings about the end of an era of utopia, the end of a golden age; parallels can be drawn between this and the fall of man in the book of Genesis. Also the role of women in the myth is arguably linked, Eve brings about the fall of man and Pandora opens the mysterious jar causing evil to roam the earth.
Whilst I certainly find these comparisons interesting reading, often the same themes and deity's are discussed. I decided to include a biblical comparison of my own to start off my blog but championing an often overlooked figure of ancient Greek mythology, Kronos.
Kronos is a mysterious and enigmatic deity, Renowned for castrating his father Uranus and devouring his sons in an attempt to prevent rebellion he has certainly been given a very dark persona. However this wasn't simply restricted to Kronos.
Bremmer makes a point of this in his book 'Greek Religion and Culture, the Bible, and the Ancient Near East' where he writes that "more than any other mythological group in antiquity the Titans were credited with all kinds of negative qualities. For example, in case of a crime people called out Titans' names against the criminals in order to invoke help; Greek comedy considered them to be all too active pederasts; everything that threatens life was ascribed to them... their rule was called 'lawless and undisciplined' (pp.73-74).
|Ruben's 'Saturn devouring his son.' |
Oh, and by the way here's two famous paintings of Kronos (or Saturn in Roman mythology) devouring his son Poseidon by Peter Paul Rubens [right] and Francisco Goya [below] if you haven't got the picture quite yet. Basically Kronos is a bit of an unpleasant fellow. These depictions of Kronos differ greatly from classical representations of Kronos (that few that still exist). It is likely that the ancient Greeks would not have seen this myth in the same light however, Infanticide was relatively common in ancient Greek society as M.G. Spinelli writes in her book 'Infanticide: psycological and legal perspectives on mothers who kill' "It seems clear that infanticide was widely practiced in these societies [ancient Greek, Roman], with the reasons used to justify these actions ranging from population control to illegitimacy"(pp.4). In a society where infanticide was much more prevelent it may have seemed quite reasonable that Kronos would seek to kill his children in order to stop them killing him, especially as he had done the exact same thing.
According to Patricia Wright, from her book 'Eyewitness Art: Goya' "Rubens' Saturn, is outwardly more refined than Goya's, but remains the more horrific of the two. The viewer's sympathy is directed toward the baby, yet to be eaten, and Saturn appears a cruel, and corrupt power. Afraid of losing his great strength, he seems remorseless, unaware of the figure of death behind him."(p.51) The Greek depictions however appear much tamer I was only able to find one picture of Cronus from a Greek source. Kronus stands before Rhea about to eat a stone masquerading as one of his sons. Greek art was largely simplistic and employed symbolism to tell stories which would have been well known to its audience, scenes as expressive as these simply were not possible on Greek pottery.
Hesychius of Alexandria claimed exactly that, he famously defined Kronos as the Antichrist in response to Irenaeus' regarding the Titans as the most plausible interpretation of the beast in Revelation 13 as 'Teitan' adds up to 666 in the Hebrew numeric code.
Outlandish as the 'number of the beast' claim seems, there are some notable comparisons between the Titans and fallen angels in the Judeo Christian tradition. For instance the rebellion-in-heaven myth where God combats the usurping angels and casts them into hell can be compared with Zeus escaping Khronos' stomach (either by being regurgitated or by cutting his way out) and vanquishing the Titans with the help of his brothers during a war called the Titanomachy. Zeus then proceeded to imprison the titans in Tartarus. Here a divine being associated with light, dictation of fate, the wold-be king of Gods banishes the epitome of evil just as God forsakes Satan to hell.
There are also other occurrences which take place in the old testament in which one can draw parallels with the story in Hesiods Theogony. Bremmer writes in his article that in the book of Jubilees in the aftermath of the great flood the Lord punishes the angels, "the Lord commanded that they be uprooted from all their dominion. And he told us to bind them in the depths of the earth". Bremmer goes on to quote Jude chapter six where God keeps them [fallen angels] "in eternal chains in deepest darkness for the judgement of the great day" and finally a direct reference to Tartarous in Peter chapter two "For God did not spare the angels when they sinned, but cast them into hell, tartaroo, and committed them to chains of deepest darkness" This final verse is particularly important because the use of the term 'tartaroo' is clearly a referance to the Titanomachy and Zeus' eventual victory over the titans.
The question remains, as always when discussing cross-theistic influence, whether the references to the Titans were simply a metaphorical tool to signify vanquished evil or whether the course of events themselves are drawn from archaic sources. As very little information on the Titans in Greek culture exist, it would be very problematic to attempt to draw any definite conclusions.
J.Bremmer (2008) Greek Religion and Culture, the Bible and the Ancient Near East. Brill Academic Publishers.
M.G Spinelli (2003) Infanticide: psychosoical and legal perspectives on mothers who kill. American Psychiatric Publishing. Washington
P.Wright (1993) Eyewitness Art: Goya. Harper Colins Publishers. Australia.