고대 그리스 폴리스(Polis) 형성 과정에서 영웅숭배의 역할
The Roles of Hero Cult in the Formation of Ancient Greek Polis
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The aim of this paper is to examine the emergence and the roles of hero cult during the formation of polis in the second half of the 8th century B.C. Hero cults in Early Iron Age Greece can be divided into three major categories: tomb cults at prehistoric tombs, cults of eponymous heroes from the epic and cults in the honour of the recently heroized deceased. It was not until the 8th century B.C. that Greece recovered economically, and the Polis, which came into existence at this time, became obsessed with their Mycenaean past and felt that they could justifiably claim those mighty kings as their predecessors. Tomb cult is the veneration of heroes or remote ancestors attombs of the prehistoric period, which of the majority belonging to the late Bronze Age. Tomb cult has been connected with the loss of a stable power structure at the end of the Ion Age, and with the struggle for control of land in the transition from pastoralism to agriculture. The new agricultural order caused conflicts between farmers and herders, and competition among farmers for the same land also would have produced conflict. Tomb cult ensured the protection and averted the anger of the anonymous power in the land. In Attica, tomb cult appears to have been instituted by communities which were opposed to the growth of an authority over Attica centered upon Athens it self. On the other hand, in the Argolid, tomb cult was part of the means by which the city defined its territorial limits and established a beneficial relationship with the ideological past. The hero cult of epic took place at hero shrines, and which are especially relevant to Homer and the epic poets. The Iliad was accepted as a national epic and a powerful influence in promoting national unity among the Greek Polis. Sometime before 700 B.C. shrines were erected for Agamemnon near Mycenae and for Menelaus and Helen at Therapne. Dorians attempted connection with epic heroes. Spartans used heroic ideology to legitimize the dual kingship. Meanwhile the establishment of a cult to Erechtheus on the acropolis of Athens would have been a good reply on the part of the city regional sentiment. Erechtheus was a hero with a Panhellenic reputation, and the epic tradition that recorded his name also declared that Athens was a single united state and not a loose confederation of autonomous villages. Thus the capital city had good reason to promote this hero and the epic tradition associated with him. The cult of heroes was a high evolved transformation of the worship of ancestors within the social context of the Polis. The inhabitants of Euboea began to treat the tombs of their recently deceased rulers with an extra ordinary respect. At Lefkandi, around 1000 B.C. a warrior, a woman, and some horses were buried in the floor of a large building, which was later filled in to form a tumulus. The inhabitants of Lefkandi were honoring their own lord and lady rather than the Mycenean heroes. West Gate at Eretria is dated to around 680 B.C. The rich graves belong to the founding family of the city, or at least to a family which played a major role in the synoecism which led to the creation of Eretria. In the 7th century the cult of herofounders was intensified, in connection with the foundation of colonies. Eventually, as in the case of certain tomb cults, the polis may have gradually appropriated these “informal”cults and transformed them into public hero cults. The main function of hero worship was to legitimize the authority of the Polis and to create a sense of solidarity among their citizens.
Abstract
The aim of this paper is to examine the emergence and the roles of hero cult during the formation of polis in the second half of the 8th century B.C. Hero cults in Early Iron Age Greece can be divided into three major categories: tomb cults at prehistoric tombs, cults of eponymous heroes from the epic and cults in the honour of the recently heroized deceased. It was not until the 8th century B.C. that Greece recovered economically, and the Polis, which came into existence at this time, became obsessed with their Mycenaean past and felt that they could justifiably claim those mighty kings as their predecessors. Tomb cult is the veneration of heroes or remote ancestors attombs of the prehistoric period, which of the majority belonging to the late Bronze Age. Tomb cult has been connected with the loss of a stable power structure at the end of the Ion Age, and with the struggle for control of land in the transition from pastoralism to agriculture. The new agricultural order caused conflicts between farmers and herders, and competition among farmers for the same land also would have produced conflict. Tomb cult ensured the protection and averted the anger of the anonymous power in the land. In Attica, tomb cult appears to have been instituted by communities which were opposed to the growth of an authority over Attica centered upon Athens it self. On the other hand, in the Argolid, tomb cult was part of the means by which the city defined its territorial limits and established a beneficial relationship with the ideological past. The hero cult of epic took place at hero shrines, and which are especially relevant to Homer and the epic poets. The Iliad was accepted as a national epic and a powerful influence in promoting national unity among the Greek Polis. Sometime before 700 B.C. shrines were erected for Agamemnon near Mycenae and for Menelaus and Helen at Therapne. Dorians attempted connection with epic heroes. Spartans used heroic ideology to legitimize the dual kingship. Meanwhile the establishment of a cult to Erechtheus on the acropolis of Athens would have been a good reply on the part of the city regional sentiment. Erechtheus was a hero with a Panhellenic reputation, and the epic tradition that recorded his name also declared that Athens was a single united state and not a loose confederation of autonomous villages. Thus the capital city had good reason to promote this hero and the epic tradition associated with him. The cult of heroes was a high evolved transformation of the worship of ancestors within the social context of the Polis. The inhabitants of Euboea began to treat the tombs of their recently deceased rulers with an extra ordinary respect. At Lefkandi, around 1000 B.C. a warrior, a woman, and some horses were buried in the floor of a large building, which was later filled in to form a tumulus. The inhabitants of Lefkandi were honoring their own lord and lady rather than the Mycenean heroes. West Gate at Eretria is dated to around 680 B.C. The rich graves belong to the founding family of the city, or at least to a family which played a major role in the synoecism which led to the creation of Eretria. In the 7th century the cult of herofounders was intensified, in connection with the foundation of colonies. Eventually, as in the case of certain tomb cults, the polis may have gradually appropriated these “informal”cults and transformed them into public hero cults. The main function of hero worship was to legitimize the authority of the Polis and to create a sense of solidarity among their citizens.
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