Did the Greeks Believe in Their Myths - An Essay on the Constitutive Imagination

Aug 2, 2026

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The essay examines whether the Greeks believed in their myths by analyzing the plurality of belief modalities and the social distribution of knowledge. It argues that what communities treat as truths are products of the imagination—historically constituted rather than simply realistic. Through the study of myth, rhetoric, and interpretive practices, the work explores how different groups organize shared knowledge and belief, including the tension between cultural narratives and truth-claims.

LanguageEnglish

CategoryResearch & Report

FormatPDF

Pages86

Reading Time3 h 37 min

AccessFree to download

Contents

Translator's Note

Preface

Introduction

1 When Historical Truth Was Tradition and Vulgate

2 The Plurality and Analogy of True Worlds

3 The Social Distribution of Knowledge and the Modalities of Belief

4 Social Diversity of Beliefs and Mental Balkanization

5 Behind This Sociology an Implicit Program of Truth

6 Restoring Etiological Truth to Myth

7 Myth and Rhetorical Truth

8 Pausanias Entrapped

9 Forger's Truth, Philologist's Truth

10 The Need to Choose between Culture and Belief in a Truth

Notes

Index

—一 Paul VeyneTranslated byPaula Wissing The University of Chicago Press Chicago and London DD THEGREEKSBELIEVEIN THEIRMYTHSD An Essay onthe Constitutive Imagination 2017 PAUL VEYNE is professor of Roman history at the University of Paris(College deFrance).A leading intellectual in France,where he is best known for hs study ofaristocratic power in ancient Greece and Rome,Le pain er le cirque,he is an editor ofand contributor to A History of Private Life.His Roman Erotic Elegy:Love,Poetry,and the West is also published by the University of Chicago Press. Originally published as Les Grecs ont-ils crualeurs mythes?Editions du Seuil,1983. The University of Chicago Press,Chicago 60637The University of Chicago Press,Ltd.,London ◎1988 by The University of ChicagoAllrights reserved.Published 1988Printed in the United States of America 9796959493929190898854321 Library of Congress Cataloging-in-Publication Data Veyne,Paul,1930-Did the Greeks believe in their myths? Translation of:Les Grecs ont-ils cru à leurs mythes?Bibliography:p.131.Includes index. 1.Mythology,Greek.I.Title. BL782.V47131988292'.1387-25536 ISBN0-226-85433-7 ISBN 0-226-85434-5(pbk.) To Estelle Blanc .Que um conjunto reale verdadeiroéuma doenca das nossas ideiasPessoa Contents Translator's NoteixPrefacexiIntroduction 1 1 When Historical Truth Was Tradition and Vulgate52 The Plurality and Analogy of True Worlds173 The Social Distribution of Knowledgeand the Modalities of Belief274 Social Diversity of Beliefs and Mental Balkanization41,5 Behind This Sociology an Implicit Program of Truth596 Restoring Etiological Truth to Myth717 Myth and Rhetorical Truth798 Pausanias Entrapped959 Forger's Truth,Philologist's Truth10310 The Need to Choose between Cultureand Belief in a Truth117Notes131Index155 # Translator's Note I have made every attempt to keep as close to the original text aspossible and at the same time convey something of the grace andfluidity of the author's style.Two specific points should be brought tothe reader's attention.In allusions to the works of classical andneoclassical writers,the names of the gods and heroes have been givenin the form that the writer cited would have used(e.g.,Aphrodite inPausanias,but Venus in Cicero).Since French writers of theRenaissance and the neoclassical period tended to use the Romanforms of these names,even in works dealing with Greek subjects,thatpractice has been adhered to.Also,I have occasionally used thesomewhat gothic-sounding term "supernatural"as a gloss to theFrench merveilleux or le merveilleux.Although supernatural isperhaps not the best term to associate with Greek attitudes towardmythology,the context of the author's discussions sometimes madethe use of other less surprising terms("marvelous,""fabulous,"etc.)confusing.The author also uses the term surnaturel—rarely,tobe sure—but again to refer to the realm of myth and legend as opposedto everyday reality.I hope that the more frequent use of the term doesnot distort his thought. # Preface How is it possible to half-believe,or believe in contradictory things?Children believe that Santa Claus comes down the chimney,bringingthem toys,and at the same time believe that these toys are put there bytheir parents.Do they then really believe in Santa Claus?Yes,and thefaith of the Dorzé is no less whole.In the eyes of these Ethiopians,says Dan Sperber,"the leopard is a Christian animal who respects thefasts of the Coptic church,the observance of which,in Ethiopia,is theprincipal test of religion.Nonetheless,a Dorze is no less careful toprotect his livestock on Wednesdays and Fridays,the fast days,thanon other days of the week.He holds it true that leopards fast and thatthey eat every day.Leopards are dangerous every day;this he knowsby experience.They are Christian;tradition proves it." Taking the example ofthe Greek belief in their myths,I have set outto study the plurality of the modalities of belief—belief based onword,on e

FAQs

What question does the book focus on about Greek mythology?

It asks whether the Greeks believed in their myths, and how belief and truth relate in that context.

How does the author explain “true worlds” and belief modalities?

The book treats truths as plural and analogous, shaped by different modalities of belief such as word-based and experience-based understanding.

What role does imagination play in how truths are formed?

Truth is presented as historically constituted through imagination; cultures create and maintain what they regard as truth within social and interpretive frameworks.

Aug 2, 2026

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