- published: 29 Jul 2015
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In Greek mythology Europa (Greek Ευρώπη Eurṓpē) was a Phoenician woman of high lineage, from whom the name of the continent Europe has ultimately been taken. The name Europa occurs in Hesiod's long list of daughters of primordial Oceanus and Tethys. The story of her abduction by Zeus in the form of a white bull was a Cretan story; as Kerényi points out "most of the love-stories concerning Zeus originated from more ancient tales describing his marriages with goddesses. This can especially be said of the story of Europa".
The daughter of the earth-giant Tityas and mother of Euphemus by Poseidon was also named Europa.
Europa's earliest literary reference is in the Iliad, which is commonly dated to the 8th century BC. Another early reference to her is in a fragment of the Hesiodic Catalogue of Women, discovered at Oxyrhynchus. The earliest vase-painting securely identifiable as Europa, dates from mid-7th century BC.
The etymology of her Greek name (ευρυ- "wide" or "broad" + οπ– "eye(s)" or "face") suggests that Europa as a goddess represented the lunar cow, at least on some symbolic level. Metaphorically, at a later date her name could be construed as the intelligent or open-minded, analogous to glaukopis (γλαυκώπις) attributed to Athena. However, Ernest Klein suggests a possible Semitic origin in Akkadian erebu "to go down, set" (in reference to the sun) which would parallel occident.
Europa may refer to:
The term "mythology" can refer either to the study of myths (e.g., comparative mythology), or to a body or collection of myths (a mythos, e.g., Inca mythology). In folkloristics, a myth is a sacred narrative usually explaining how the world or humankind came to be in its present form, although, in a very broad sense, the word can refer to any traditional story. Myths typically involve supernatural characters and are endorsed by rulers or priests. They may arise as overelaborated accounts of historical events, as allegory for or personification of natural phenomena, or as an explanation of ritual. They are transmitted to convey religious or idealized experience, to establish behavioral models, and to teach.
Early rival classifications of Greek mythos by Euhemerus, Plato's Phaedrus, and Sallustius were developed by the neoplatonists and revived by Renaissance mythographers as in the Theologia mythologica (1532). Nineteenth-century comparative mythology reinterpreted myth as evolution toward science (E. B. Tylor), "disease of language" (Max Müller), or misinterpretation of magical ritual (James Frazer). Later interpretations rejected opposition between myth and science, such as Jungian archetypes, Joseph Campbell's "metaphor of spiritual potentiality", or Lévi-Strauss's fixed mental architecture. Tension between Campbell's comparative search for monomyth or Ur-myth and anthropological mythologists' skepticism of universal origin has marked the 20th century. Further, modern mythopoeia such as fantasy novels, manga, and urban legend, with many competing artificial mythoi acknowledged as fiction, supports the idea of myth as ongoing social practice.