테세우스 영웅숭배와 고대 아테네 정치
The Hero Cult of Theseus and the Athenian Politics
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Theseus was a symbol of the founder of Athens (or Attica). Being a king, he accomplished the integration (synoicismos) of Attica, and as a democratic he limited his power in his own initiative. His supposed lifetime was set contemporary with Heracles and before the Trojan war. It has been suggested, however, that until the 5th century B.C. the myth of Theseus did not get in fashion and he was not worshipped as a hero, neither make his appearance in the public arts. This essay turns attention to the fact that the versions on Theseus are diverse, even if they refer to same motif. The versions of Theseus could be sorted to two categories relating to foreign relations. The one is concerned with the relationship of Athens to the countries of mainland Greece, Argos and Thebe. The other one is for the maritime power of Athens around the Aegean Sea. Afterwards, it will be reviewed what the myth of Theseus means in the Athenian politics of 5th and 4th century B.C. It could be said that the tragedies performed in Athens in the 5th century B.C., concerning Oidipus, Hepta, Heracleidai, assumed a possibility of reconciliation with the countries of neighborhood. The setting up for the amicable disposition of Theseus to some figures of Argos or Thebe reflects such a hope and possibility. The Cretan adventure under the leadership of Theseus refers not only to the figures of Athens or Attica, but to the regions somewhat farther around it. Furthermore, the worships relating to Theseus were connected to other gods being worshipped in the neighborhood regions, the fact denoting the desire for the ties of friendship with each other. After the Persian War which gave an impetus to the Athenian sea power, however, the myth of Theseus got deployed much more centering around Athens. It is supposed that the sacrificial rites for Theseus himself was not performed until the middle of the 5th century, at least to 476/5 B.C. when Cimon moved the bones of Theseus from Scyros into Athens. On the other hand, in the islands, Naxos, Cypros, etc. the rite for Ariadne who was known abandoned by Theseus was performed. It assumed the role of antithesis to Theseus as well as the Athenian sea power, which rose to the surface supplanting the ruined Minoan hegemony. Internally, Theseus carried out the integration of Attica, centralizing political power. Being a democratic king instead of a despot, however, he made much account of public opinion. He worked in close cooperation with Heracles against barbarians of Persia and Amazons, women warriors in Asia Minor. Isocrates in the 4th century B.C. defined Theseus as a king who pursued the commonwealth of Greek world and a kind of democrat who paid much regard to public opinion.
Abstract
Theseus was a symbol of the founder of Athens (or Attica). Being a king, he accomplished the integration (synoicismos) of Attica, and as a democratic he limited his power in his own initiative. His supposed lifetime was set contemporary with Heracles and before the Trojan war. It has been suggested, however, that until the 5th century B.C. the myth of Theseus did not get in fashion and he was not worshipped as a hero, neither make his appearance in the public arts. This essay turns attention to the fact that the versions on Theseus are diverse, even if they refer to same motif. The versions of Theseus could be sorted to two categories relating to foreign relations. The one is concerned with the relationship of Athens to the countries of mainland Greece, Argos and Thebe. The other one is for the maritime power of Athens around the Aegean Sea. Afterwards, it will be reviewed what the myth of Theseus means in the Athenian politics of 5th and 4th century B.C. It could be said that the tragedies performed in Athens in the 5th century B.C., concerning Oidipus, Hepta, Heracleidai, assumed a possibility of reconciliation with the countries of neighborhood. The setting up for the amicable disposition of Theseus to some figures of Argos or Thebe reflects such a hope and possibility. The Cretan adventure under the leadership of Theseus refers not only to the figures of Athens or Attica, but to the regions somewhat farther around it. Furthermore, the worships relating to Theseus were connected to other gods being worshipped in the neighborhood regions, the fact denoting the desire for the ties of friendship with each other. After the Persian War which gave an impetus to the Athenian sea power, however, the myth of Theseus got deployed much more centering around Athens. It is supposed that the sacrificial rites for Theseus himself was not performed until the middle of the 5th century, at least to 476/5 B.C. when Cimon moved the bones of Theseus from Scyros into Athens. On the other hand, in the islands, Naxos, Cypros, etc. the rite for Ariadne who was known abandoned by Theseus was performed. It assumed the role of antithesis to Theseus as well as the Athenian sea power, which rose to the surface supplanting the ruined Minoan hegemony. Internally, Theseus carried out the integration of Attica, centralizing political power. Being a democratic king instead of a despot, however, he made much account of public opinion. He worked in close cooperation with Heracles against barbarians of Persia and Amazons, women warriors in Asia Minor. Isocrates in the 4th century B.C. defined Theseus as a king who pursued the commonwealth of Greek world and a kind of democrat who paid much regard to public opinion.
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