Abstract

No serious argument proves that mythology is only a by-product or a residue of history. On the contrary, a certain number of analyses and theoretical reflections on the myth suggest that different levels of meaning, covering the whole body of mythology, demonstrate a great autonomy and that if the hunt, for example, introduces a series of myths, in a society as fundamentally agricultural as Greece in the first millenium, it is not a distant echo but rather is faithful to the social means of production of a horde of hunters who had crossed the clearings of History some millenia before, but in a less diffuse manner because the cynegetic activity constitutes an excellent operative in the scheme of the myth. For a series of reasons: the hunt, a fundamentally masculine activity where the confrontation with wild animals results in bloodshed in order to procure a meat complement, contrasts with the cultivation of the land but is closely linked with warfare. If this is completely the privilege of the male, because it is a work of death, the production of cultivated foods, on the contrary, takes place on the level of gestation and reproduction, even if working the land in Greece is assumed by men.