Is Zeus a Predator?

Summary

This video script delves into the complexities of worshiping ancient Greek gods amidst accusations of their predatory nature. It challenges the literal interpretation of myths, suggesting they were cultural narratives explaining societal norms rather than factual accounts. The speaker explores historical context, misogyny in Greek law, and the evolution of these myths, arguing for a nuanced understanding that separates divine inspiration from the cultural biases of the time.

Takeaways

• 📜 The script discusses the complex issue of interpreting ancient Greek mythology in a modern context, especially concerning the portrayal of gods and societal norms.
• 🔮 It emphasizes the importance of understanding mythic literalism and the cultural context in which these myths were created, rather than taking them as factual accounts of divine actions.
• 🌟 The portrayal of gods like Zeus as predators in mythology is attributed to the ancient Greek culture's understanding and not necessarily the gods' true nature.
• 🏛 The script explores the societal structure of ancient Greece, highlighting the difference in women's rights and the concept of kurios, where women were seen more as property than individuals.
• 👥 It delves into Hesiod's Theogony, explaining how myths were used to illustrate societal norms and the power dynamics between men and women.
• 🌹 The birth of Aphrodite from the seafoam is presented as a symbol of the climax of Gaia and Ouranos' struggles, representing a shift in divine power and societal order.
• 🔄 The script discusses the theme of transformation in Greek mythology, particularly for women, as a reflection of societal fears and the loss of identity post-marriage.
• 👶 The story of Persephone's abduction is reinterpreted as an allegory for the transition from maidenhood to womanhood and the establishment of male control over offspring.
• 🔍 The paper by Kirk Ormond on female shape-shifting in myths is cited to explain the cultural obsession with deception and transformation as related to women's identities.
• 🌿 The script argues that the myths serve as teaching tools and explanatory mechanisms for societal functions, rather than direct reflections of the gods' actions.
• 🙏 It concludes that modern pagans can appreciate the divine inspiration behind the myths without accepting every detail as historically or morally accurate.

Q & A

What is the main challenge faced by Helenus in the script when discussing the worship of ancient Greek gods?

Helenus faces the challenge of addressing the criticisms from anti-theists and Christians who mock the worship of ancient Greek gods, often perceived as predators, due to the portrayal of these deities in myths that involve assault and misogyny.

Why does Helenus believe it's important to delve deeper into historical context when discussing ancient Greek myths?

Helenus believes that understanding the historical context is crucial to grasp the true meaning of the myths, which were meant to teach lessons about societal roles and functions in ancient Greek societies, rather than being taken as literal accounts of the gods' actions.

What does Helenus mean by 'mythic literalism' in the context of the script?

Mythic literalism refers to the interpretation of myths as factual and historical narratives, rather than as allegorical or symbolic stories that convey deeper meanings or moral lessons.

How does the script suggest that ancient Greek society viewed women in relation to assault?

The script indicates that in ancient Greek society, particularly in Athens, women were often viewed as closer to property, with their guardians being considered the true victims in cases of assault.

What is the significance of the myth of Aphrodite's birth in Hesiod's Theogony according to the script?

The birth of Aphrodite from the seafoam after Kronos' castration is suggested to represent a kind of 'an eye for an eye' justice, symbolizing the climax and recapitulation of Gaia and Ouranos' struggles, and highlighting the divine femininity and the role of lust in Greek epic poetry.

How does the script interpret the story of Pandora's creation in the context of ancient Greek society?

The script interprets Pandora's creation as a representation of the transfer of female reproductive power to the patriarchal society in Greece, with her 'insatiable womb' unleashing all horrors onto humanity, symbolizing the shift of societal strife onto women.

What does the script suggest about the role of Zeus in Greek mythology and how it reflects the societal structure of ancient Greece?

The script suggests that Zeus' actions in Greek mythology, such as the abduction of Persephone, reflect the societal structure of ancient Greece, where male power and control over women were prevalent, and these stories served as allegories for societal norms and the order of the world.

How does the script discuss the portrayal of women as shape-shifters in Greek mythology?

The script discusses that women in Greek mythology are often portrayed as shape-shifters, which is linked to their societal roles and the fear of women's power to deceive and transform, especially in relation to marriage and the integration into the household.

What is the significance of the Age of Heroes and the Age of Iron in the script's interpretation of Greek mythology?

The script interprets the Age of Heroes as a period where Zeus transferred the conflict of succession to humans, symbolizing the birth, death, and rebirth cycle of human families. The Age of Iron represents the end of direct divine intervention in human affairs, marking a shift in the relationship between gods and humans.

How does the script differentiate between the cultural understanding of the gods in ancient Greece and the actual worship of these deities today?

The script differentiates by arguing that while the myths were inspired by cultural understanding and portrayed the gods in certain ways, modern worshippers can interpret these stories as allegorical and not literal, allowing for a modern understanding of the gods that does not condone the negative aspects depicted in the myths.

Outlines

00:00

🤔 Navigating Mythology and Modern Faith

The speaker addresses the criticism of ancient Greek religious practices, particularly the worship of gods with predatory attributes. They express a desire to provide a deeper understanding of these myths by exploring historical context and the cultural lessons they were meant to impart. The speaker acknowledges the misogyny in ancient Greek society and the trauma of assault, sharing their personal experience as a victim. They aim to show that ancient myths were not meant to be taken literally but rather to reflect societal norms and the roles of men and women at the time. The paragraph emphasizes the importance of distinguishing between ancient religious practices and the moral values of contemporary society.

05:03

📚 Exploring Ancient Greek Society and Mythology

This paragraph delves into the academic examination of ancient Greek epics, focusing on the societal constructs and the roots of modern misogyny. It discusses the legal perspectives on women's rights and assault in ancient Athens, highlighting the property-like status of women and the distinctions made between coercive and violent assault. The paragraph also explores Hesiod's Theogony, examining the narrative of Gaia and Uranus and the birth of Aphrodite from the seafoam, which is interpreted as a symbolic representation of societal values and divine femininity. The discussion includes the roles of gods and humans in ancient Greek society, the concept of justice and reciprocity, and the cultural significance of myths.

10:04

🌐 Gods, Misogyny, and the Cultural Context

The speaker continues to dissect Greek mythology, specifically addressing the portrayal of gods and the cultural fears they represent. They discuss the transformation myths of women in Greek stories, which are seen as a reflection of the instability of female identity and the societal transition into marriage. The paragraph also touches on the myth of Maera and the cultural obsession with deception and transformation related to women. The speaker argues that these myths were allegorical, teaching tools to explain societal norms and the roles of men and women, rather than literal accounts of divine actions.

15:05

🔍 Interpreting Myths Through a Modern Lens

In the final paragraph, the speaker reflects on the interpretation of ancient Greek myths in the context of modern society. They argue that while these myths may seem to portray the gods as violent or predatory, they were actually cultural explanations for societal phenomena. The speaker emphasizes the importance of understanding these myths within their cultural context and not taking them as literal truths about the gods. They conclude by asserting that the divine inspiration behind the myths is not infallible and that modern interpretations should be made with an understanding of the cultural biases of the time.

Keywords

💡Mythic Literalism

Mythic literalism refers to the interpretation of myths as if they were factual historical accounts. In the context of the video, it's the tendency to take ancient stories literally, which can lead to misunderstandings about the deities and their actions. The script discusses the rejection of mythic literalism as a way to better understand the underlying messages in ancient Greek myths rather than viewing them as direct accounts of the gods' behavior.

💡Patriarchy

Patriarchy is a social system in which men hold primary power and are dominant in roles of political leadership, moral authority, and social privilege. The video script explores how ancient Greek myths reflect a patriarchal society, where male gods are portrayed with power and control, and female figures are often depicted as victims or objects, illustrating the societal norms and values of the time.

💡Cultural Context

Cultural context refers to the background of a society or community that influences its members' behaviors, norms, and values. The script emphasizes the importance of understanding the cultural context of ancient Greece to interpret the myths correctly. It suggests that myths were not just stories about gods but also served as explanatory mechanisms for societal structures and human behavior within that culture.

💡Hesiod

Hesiod is an ancient Greek poet known for his works that contain some of the earliest accounts of Greek mythology. The video script refers to Hesiod's 'Theogony' and 'Works and Days' to discuss the portrayal of gods and societal values. His narratives provide a foundation for understanding the divine order and the cultural norms of ancient Greece, including the treatment of women and the concept of justice.

💡Zeus

Zeus is the king of the gods in Greek mythology, known for his numerous affairs and the father of many heroes. The script discusses Zeus's portrayal in myths, often as a predatory figure, to explore the cultural perceptions of power and masculinity in ancient Greece. It also questions the literal interpretation of these myths and suggests that they reflect the societal structures of the time rather than the actual actions of a deity.

💡Aphrodite

Aphrodite is the Greek goddess of love, beauty, and desire. In the script, her birth from the seafoam after the castration of Uranus by Cronus is discussed as a symbol of the divine feminine and the struggle between the sexes in Greek society. Aphrodite represents both the allure and the power dynamics associated with female sexuality in the cultural context of ancient Greece.

💡Pandora

Pandora, in Greek mythology, is the first woman who was created by the gods and given to man as a blessing and a curse. The script uses Pandora's story to illustrate the concept of transferring strife from the divine to humanity and the introduction of suffering into the human world. Pandora's story is also tied to the idea of women as both a gift and a source of trouble in a patriarchal society.

💡Persephone

Persephone is the goddess of the underworld in Greek mythology, who was abducted by Hades and became the queen of the dead. The video script explores the myth of Persephone's abduction, suggesting that it symbolizes a transition into womanhood and the establishment of male control over female sexuality and reproduction, reflecting the societal norms of ancient Greece.

💡Transformation

Transformation in the context of the video refers to the changes that characters undergo in myths, often symbolizing deeper cultural or societal shifts. The script discusses how female characters in Greek myths were often depicted as shape-shifters, reflecting the instability of their identities, particularly in relation to marriage and integration into the patriarchal household.

💡Maia

Maia is one of the Pleiades and the mother of Hermes in Greek mythology. The script mentions Maia as an example of a goddess who was born of Zeus's head, symbolizing a different kind of divine birth compared to others like Aphrodite. Maia's story is used to illustrate the complex narratives and symbolic meanings behind the births of divine figures in Greek mythology.

💡Eros

Eros is the Greek god of love, often depicted as a mischievous, winged figure. In the script, Eros is associated with deception and the divine feminine, reflecting the cultural perceptions of love and desire in ancient Greek society. Eros's role in myths often involves influencing the emotions and actions of gods and mortals, showcasing the power of love and attraction.

Highlights

The discussion addresses the challenge of reconciling the worship of ancient Greek gods with the problematic narratives found in their mythology.

It emphasizes the importance of understanding mythic literalism and its rejection in modern pagan practices.

The transcript explores the societal context of ancient Greece, highlighting the differences in values and norms compared to today's standards.

A deep dive into feminist discourse and its contribution to the reinterpretation of Greek epics is presented.

The paper by C. Carey is mentioned, discussing the legal perspective on assault and women's status in ancient Athens.

Susan Gettle Coll's work is referenced to explain Athenian laws that reflect the societal protection of male interests over women's rights.

A comparative analysis of women's rights in different Greek city-states, particularly focusing on Sparta's more progressive stance, is provided.

Marilyn Bea Arthur's paper on Hesiod's Theogony is discussed, offering insights into the societal construction depicted in Greek epic poetry.

The role of Aphrodite and her birth from the seafoam is analyzed as a representation of divine femininity and societal norms.

The narrative of Zeus's actions and their implications on societal structure and gender roles in ancient Greece is examined.

The story of Persephone's abduction is reinterpreted as an allegory for the transition from maidenhood to womanhood in ancient Greek society.

Kirk Ormond's paper on the Greek obsession with deception and transformation, especially regarding women, is summarized.

The myth of Maestra is explored as an example of the instability of female identity and the conflict between familial loyalty and marital obligations.

Jose M. Gonzalez's paper on the Ages of Man and the end of divine intervention in mortal affairs is discussed.

The transcript concludes by arguing that ancient myths were cultural explanations rather than literal truths about the gods.

A call to distinguish mythology from societal morals and to interpret ancient stories within their cultural context is made.

The importance of exegeting ancient myths through a modern lens without imposing contemporary biases is emphasized.

The video ends with a reflection on the reasons why some people might still worship ancient Greek gods despite the complex mythology.

Transcripts

as a Helenus there's one line that I

hear more than any other way the

anti-theists and Christians alike decide

to mock my faith saves as a predator how

could you possibly worship Him well I

wish I could just direct them to

numerous videos and articles done by

various pagans on rejections of mythic

literalism but we live in a Christian

hegemonic society and Christians are

mythic literalists so here we are pirate

a what a huge project yet another rabbit

hole of research feminist discourse in

particular has had a recent explosion of

work on the Greek epics in part because

they're so readily accessible most of us

have read them in high school or college

along with selections of ancient Greek

plays and stories deemed to be

culturally significant in the modern day

this is useful for determining the roots

of some of the misogyny we see in the

modern day and in that regard it's

definitely a useful endeavor

I'm not going to downplay the incredible

work that has been done in this field

however when one looks at the reasons

why a person may choose to worship

ancient gods this is where things start

to get murky of course the deeper you

get into mythology pardon my pun the

more unsavory stuff comes out I'm not

going to deny that what happened to many

women in mythology would be considered

assault by modern standards if we took

the stories literally it absolutely

would nor am I going to deny the

misogynistic culture these stories

emerge from in fact later on in this

video I'm going to delve deeper into

various sources of ancient Greek thought

on the matter and I'm certainly not

going to minimize assault as a source of

trauma for victims worldwide or excuse

these attitudes I'm an assault victim

myself I know how traumatizing this

stuff is I would like to put forward an

answer to the question how could

somebody possibly worship these gods in

the modern day by diving a bit deeper

than most would into historical context

and the lessons that many of these myths

were meant to teach not about the gods

but about the way women and men could

expect to function in ancient Greek

societies keep in mind that societies

plural these were autonomous city-states

through most of history and many of

these stories come from various

locations around what would now be

considered ancient Greece so it looks

like there were more stories in

antiquity than most individuals living

in this places would have been familiar

with hindsight is twenty-twenty we can

see them all or at least the ones that

survived but the ancients likely only

knew a few and we have

evidence they didn't take them literally

either we'll get there one last bit

before we get started I and most other

pagans do not advocate for bringing back

all the laws and values of ancient

societies despite practicing a

reconstructed form of ancient religion

religion and morality do not have to be

synonymous mine certainly isn't and

wanting to reconstruct an ancient faith

does not mean that I want to reconstruct

the society that faith came from those

things are not synonymous and although

there are some pagans who disagree with

me and my experience they tend to be a

vocal and sometimes violent minority

with that out of the way let's begin

with some cultural context on women's

rights in many city-states in ancient

Greece and how the law Bute them

according to a paper by C Carey in the

classical court early women were not

considered to be the aggrieved parties

or victims in ancient Athens when it

came to assault yes I know that's BS but

bear with me women were closer to

property and their guardian or Helios

was considered to be the true victim in

those cases yet eoa were generally

father's eldest brothers or husbands a

distinction was drawn between coercive

assault where the woman allegedly

consented and violent assault where she

did not I say allegedly here because as

we all know coercive assault where the

woman doesn't physically resist can

still be assault but in ancient Greece

if it wasn't violent it was assumed that

she was into it yeah like I said it's

pretty misogynist according to another

paper by Susan Gettle Coll there was

another Athenian law that exempts in

Iquitos from homicide prosecution if he

catches his charge in the act of assumed

voluntary coitus with another man

particularly if it occurs in the home

the term for coercive or voluntary

intercourse outside of marriage

Makia is distinguished in the law from

the terms for forcible intercourse

coercive assault carried with it a

potential death sentence for the

assailant violent assault carried with

it a punishment of punitive damages to

the kurios she cites you philetus for

elucidation on the matter he argues that

the law exacts a greater punishment for

the mykos because the use of persuasion

corrupts a woman and cast doubts on the

paternity of the husband's children

whereas a violent assault makes it clear

that she was not a willing victim have

we seen that in the modern day where

women convicted of makyo would be barred

from religious participation and no

longer allowed to live in their husbands

homes victims of violent assault would

be considered shamed but in no way

punished and their families were also

considered Samed heap

mind family relations or eCos relations

were significantly more important than

individuals at this time according to

the same paper a legal distinction was

also drawn in Crete but there isn't as

much evidence for it in most other Greek

city-states apart from Sparta which had

much more robust women's rights and I'm

not gonna get too deep into them here

heavy stuff next we're gonna take a look

at Hesiod's Theogony and a paper by

Marilyn Bea Arthur exploring the way the

poems lays out layers of the way Greek

society is constructed she starts off

with the narrative of Gaia and Dada

knows and how Odin owes sealed Gaia's

womb and she gets her son Kronos to cut

off his arm member in retaliation is a

seed spills all over the water in his

blood hits the land bursting afro DJ and

a number of mythological entities Arthur

argues that this is a representation of

a kind of Hammurabi in order like being

punished for life an eye for an eye or a

member for a womb she argues that the

birth of Aphrodite a from seafoam imbued

with or enosis seed following his

castration by Kronos represents the

climax and recapitulation of Gaia and

otoño struggles Greek epic poetry gets

really weird sometimes okay bear with me

Hesiod refers to her as the primal force

that lays men low mastering them through

deceit and concealment also like the

Messiah whom Hesiod refers to at the

beginning as able to tell lies that

sound like the truth and truth with

equal ease deception is considered both

key to the divine femininity and the

role as progenitor of lusts that afro

detai carries she was born of man alone

and therefore remains untamed by

patriarchy what's interesting here is

that according to the same paper afro

detai was considered to be a famous

opposite both were born of men but

whereas aina was born of Zaius victory

over fate after detai was born of Iran

OSes defeat asain who was born of Zeus's

head later in the story after he devours

his wife matey's while she's pregnant in

order to subvert a prophecy where

mantises progeny would surpass Zeus afro

detai on the other hand was born from

below a symbol of how Odin OSes lust

destroyed him I promise we'll get into

the predator stuff please stick with me

there's a lot to go through

so Prados then devours all of his kids

and Raya convinces her mother Gaia to

hide Zaius a way to put a stop to it

Arthur argues that this puts Raya

despite being defined feminine in the

role of daughter in Greek society taming

the wildness of Aphrodite a where Raya

is concerned and stripping some of her

power she also notes that all the

daughters of Zeus are virginal meaning

married in this context which further

weakens their power after Raya gives

Chronos a stone which he thinks his they

use and Zaius grows up he beats his

father into submission and his father is

forced to get back what he's stolen by

vomiting up all of his siblings this she

argues shows Ava's divine rule was

established by replacing direct revenge

with a system of justice and reciprocity

gift-giving equivalent exchange etc were

important concepts in ancient Greek

mythology as was the concept of Xenia

upon which one of my shows on this

channel is actually built equivalent

exchange plays into the next episodes

the stories of Prometheus giving humans

fire and the hundred handers granting

they use their power in remembrance of

release from their bondage and the

Lopez giving him lightning in a similar

spirit she then goes into detail about

Pandora created by Hephaestus again born

of men but mindless an insatiable womb

who ultimately unleashes all horror onto

humanity where as a youth ends the cycle

of struggle and renew among the gods

stabilizing the divine order Pandora

transfers this strife on to humanity

through the hungry womb which brings

Arthur back to Athena and the ultimate

transfer female reproductive power to

the patriarchal society in Greece Maties

is pregnant but saves devours her in

order to prevent a birth creating birth

from his mind not his loins and thus

stripping mothers of their rights over

children in the minds of briefs women

might give birth but men owned the

children what does this have to do with

Zeus his actions and other stories it

actually explains a lot here we get the

Greek view of the order of the world not

just the characteristics of the gods but

also the rules that men and women played

in ancient Greek society keep in mind

Hesiod was from Boise so this isn't even

an attic view but you see similar values

play out here we'll start with the

abduction of Persephone by Zeus to give

her to Hades as his wife oh you thought

that Hades did that himself yeah we were

all taught that in high school but it's

wrong a paper in the Harvard theological

review by Bruce Lincoln explores this

myth and its many iterations in depth

despite the may throws objections it's

clear that Zeus had planned this out and

took Persephone then called Corre which

means maiden to the underworld

hada is forced himself on her and her

name changes to Persephone because she's

no longer Caray or Maiden so her old

name has no more meaning a literal

transformation of identity the author

argues that in ancient Greece society

this forceful act was seen as the

initiation into womanhood for the

bleeding was seen as necessary to spark

menstruation and eventually childbearing

the

Torian forces the male power over

children in the same vein as the above

mythology adding a layered element of

indoctrination into male control the

mates are not having it throws a fit and

causes the earth to stop producing food

for mortals which even Zaius can't stand

after she refuses his messengers he

allows Persephone to rejoin society

partially on the condition that she

still remained married some authors

according to Lincoln even add an extra

layer onto the story emphasizing that

this is when de mettre taught the

secrets of agriculture to humanity thus

progressing humans from hunter-gatherer

to an agrarian civilization when this

has been accomplished he writes the

initiation is complete Persephone a has

been transformed humanity has been

transformed and the cosmos has been

remade the paper is linked below and

goes into depth on the history of the

pomegranate and Hadas as ploy to keep

Persephone A for part of the year which

is fascinating if y'all want me to make

a video on that I'd be down let me know

in the comments which brings us to the

many stories of transformation both of

men and women in Greek mythology and how

they showcased just how terrified of

women Greek men really were we're all

lying seductresses after all capable of

ruining their bloodlines by running off

with somebody else for the night at

least according to homer and hesiod SEO

really hated women according to Kirk

Ormond in a paper in the American

Journal of philology the Greeks were

particularly obsessed with the concepts

of deception and transformation when it

relates to women which explains the

plethora of female shapeshifters we find

throughout the mythos he's specifically

exploring the myth of maestra here but

goes out of his way to tie it into a

deeper cultural context it's a great

paper it's linked in the description

below you should definitely check it out

he points out that quote shape-shifting

it for males is not linked to a single

moment or phase in their lives for them

it's a constant attribute one that

presents throughout their narratives and

does not seem to be linked to any

particular societal structures women on

the other hand seem to lose the ability

to shape-shift after marriage and

generally they use it to get away from

marriage he argues in other words

marriage solidifies an identity of a

woman by transferring ownership of them

to men

Armand goes into the maestra myth as

told by Hesiod in the catalogue of women

which he states is the most detailed

version of it maesters father Eris wig

thong is cursed with an insatiable

appetite after ticking off de mettre in

which he feeds by marrying off his

daughter to sea so forces a sonic

Glaukos he's promised a head 'no or

bride price of a ton of cattle goat and

sheep which are all edible animals later

there are missing segments but

Faina is called in after she returns to

her father a judgment is rendered in

favor of Sisyphus and mistress father is

forced to pay Sisyphus in mules later

posted on claims maestra she has a son

with him and Meister returns to Athens

to care for her father daddy little girl

indeed our monde argues that this is a

representation of women's instability of

identity just after marriage and before

the integration into the Oikos or the

home the woman literally becomes

something else in order to avoid

integration with the man's identity as

women in Greece were primarily referred

to in relation to their husbands and

fathers he references other miss those

of Thais and nemesis where women also

shape-shift in an attempt to escape

consummation of marriage and thereby

absorption of their identities into the

Oikos the language used in the segment

involving Qusay dawn or Mandar coos

translates to taming which is primarily

used in this myths to refer to the

unpredictable wildness of women being

vanquished by integration in the

household plus a dawn marries her she

has his son and her transformational

ability vanishes as all the others did

this myth also represents a conflict

between maesters loyalties to her father

and all of her potential husbands to

whom does she belong the myth comes out

firmly on the side of the husband

according to Ormond though mr. very

clearly disagrees given her exploits

hence the shape-shifting familial

loyalty is at the heart of her identity

conflict I highly suggest taking a look

at the paper in the description below

it's well worth the read for the deep

dive and other myths involving female

transformation

suffice to say it was definitely

allegorical which brings us to a uses

licensure sex Lloyd in the many stories

where he said to act out he transforms

himself into animals or people in order

to trick women into sleeping with him

there are some authors who argue this is

also to protect humans from the awesome

power of the divine but the evidence for

this is a bit messy depending on the

period we're talking about the trickery

here is reminiscent of the traits of

Afro DJ and her attendant eros as noted

by Arthur Arthur also notes that Zaius

gains his use of power through

gift-giving but still retains the

violent predilections of his prior male

counterparts it takes some time for me

to calm down in other words also given

the context above henna transforming

women into other things in order to save

them from saves is itself an act of

mercy in these myths rather than

something spiteful or jealous

they are saved from being corrupted by

Zaius his trickery brought on by his

male nature not my view the view of the

mythmakers men can keep stuff in their

pants trust me I believe that and

finally we come to the epoch of Ages and

the end of the gods exploits in the

mortal realm according to a paper from

the transactions of the American

Philosophical Association by Jose M

Gonzalez even Hesiod's works are not

considered episodic concessions to one

another though they do cross-reference

one another at least in part when we

look at these things in cultural context

Gonzalez argues well we see in the Age

of Heroes where most of these stories

take place is Zaius transferring the

conflict of succession unto humans

thus explaining the birth death rebirth

cycle human families experience

remember that also in Greek society once

places an individual mattered

significantly less than one's family

line at least where many of these

stories were written Deus is said in the

epoch of Ages to desire to bring an end

to all the demigod children of the gods

to destroy their place on the earth and

leave humans separate from the gods in

the age of iron which is the one we live

in now by destroying all of the demigod

children of the god and forbidding

further intercourse in the future

Isaiah brings an end to the debauchery

in which he himself takes part and

declares that never again will the gods

walk directly among men so where am I

going with all of this I think that I

made a pretty strong case that all of

these stories although they do show some

of the gods as attributes and where they

were said to originate from were meant

more as teaching tools and explanatory

mechanisms for the way trick society

functions in other words although there

are truths about the gods revealed in

them ultimately these stories are more

about us and what differentiates us from

the gods as well as why our society is

said to be as it is which brings me back

to the opening question how can I

worship such violent deities given that

these myths were written within cultural

context to explain cultural phenomena by

people who could only understand the

inspiration that potentially came from

divine sources through the eyes of that

culture I think it's safe to say that

these stories aren't literally true the

gods didn't literally do these things

meaning that the answer is no they us

isn't a predator but Greek culture

portrayed him that way due to their own

understanding of their culture and how

men and women related to one another I

can grant that these myths were divinely

inspired without agreeing that the

divine inspiration is somehow infallible

or ineffable as far as I can tell when a

divine being inspires a person what they

get is some kind of message about the

nature of that being which the person

then translates into ideas they can

understand a message about they use

being the divine ruler of the gods

translates to stories about Zeus doing

things that the patriarchal heads of

houses in ancient Greece did it doesn't

mean he did those things only that the

culture the poets resided in saw these

as the things heads of homes did this is

part of why distinguishing mythology and

story

from morals and society is so important

mythology can teach us some things about

the gods that save us is divine ruler

that f no DJ has aspects of madness in

her rulership that is same as wisdom

Springs from a union of masculine and

feminine but it cannot teach us more

than our own cultural understanding will

allow and when we look at it through a

modern lens we must exegete within

cultural context rather than ISO

cheating with our modern biases the

ancient Greeks promoted predatory

behavior not the gods Hey thank you so

much for sticking through that with me

if you're new here and you haven't

already scroll down there and hit that

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terrible to the Bell I don't know throw

it out the window or something before

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anything new or if you have any further

questions you'd like me to go forward

with a new video or even if this

elucidated is a little bit of the

reasons why some people might be willing

to worship the ancient Greek gods

despite how messed up the mythology

seems to be I really wanted to put this

forward as sort of an idea why many of

us might still be able to tolerate our

gods despite these myths special thanks

to Gaelic knocks for the amazing artwork

that they do for my channel the link is

in the description below to their

website and their Twitter and remember

we're stronger together