Why the Greek myths, more than those of any other culture, continue to captivate us The mythology of ancient Greece has fascinated readers for two millennia and has formed the basis of Western civilization. The Greek gods are a perennial source of delight because they seem so much like us: in their rages, their love affairs, and their obsession with honor, the gods often appear all too human. In Greek Gods, Human Lives, preeminent classicist Mary Lefkowitz reintroduces readers to the literature of ancient Greece. Lefkowitz demonstrates that these stories, although endlessly entertaining, are never frivolous. The Greek myths--as told by Homer, Ovid, Virgil, and many others--offer crucial lessons about human experience. Greek mythology makes vivid the fact that the gods control every aspect of the lives of mortals, but not in ways that modern audiences have properly understood. We can learn much from these myths, Lefkowitz shows, if we understand that they are stories about religious experience--about the meaning of divinity, the nature of justice, and the limitations of human knowledge. These myths spoke to ancient audiences and helped them to comprehend their world. With Mary Lefkowitz as an interpreter, these myths speak to us as well.

Modern critics often interpret ancient literature according to their own standards ad preoccupations, as if they were reading the works of a contemporary author. Most recently, feminists have applied their own criteria to the rich variety of female characters in Greek mythology. The Amazons are seen as representatives of an original matriarchy, Clytemnestra as a frustrated individualist, Antigone an oppressed revolutionary. The Greek myths reflect a world in which men dominate women, largely out of fear of women's sexuality. Mary R. Lefkowitz argues in this controversial book that this view is justified neither by the myths themselves nor by the relevant documentary evidence. Concentrating on those aspects of women's experience most often misunderstood—women's life apart from men, marriage, influence in politics, self-sacrifice and martyrdom, misogyny—she presents a far less negative account of the role of Greek women, both ordinary and extraordinary, as manifested in the central works of Greek literature. Lefkowitz shows that the darkness of Greek mythology suggests not the wretched lot of women in particular, but of mortals generally. Women in Greek myth, she contends, play a rather more enlightened role than their biblical or Christian counterparts. And what Greek men feared in women, if they feared anything, was not women's sexuality but their intelligence.

This collection of essays, although written over a period of almost 30 years, deals with one problem: who is the I in the odes of the most celebrated ancient Greek poet, Pindar?. since antiquity, the complex and allusive language of the first-person statements has provoked many different answers, Professor Lefkowitz describes the function and nature of Pindar's I statements and proposes a controversial solution that would cause some histories of Greek literature to be rewritten. Rather than accept the view that the identity of the speaker could be subject to instant and unannounced change, she proposes that the voice of the victory odes is the poet himself, in his most professional persona. Professor Lefkowitz also refutes the traditional belief that the odes were sung by a chorus. She shows that in most, if not all cases, they were sung as solos and that Pindar was continuing the tradition established by the Homeric bards.