Платоновиот мит за пештерата: над алегорија
Journal
Прилози. Одделение за лингвистика и литературна наука / Contributions. Section of linguistic and literary sciences
Date Issued
2019
Author(s)
Abstract
A number of interpretations exist concerning Plato’s famous Мyth of the
cave, and its allegory, but does the cave also conceal a different meaning in this
myth? Cult caves are characteristic of the Minoan civilization during the Middle
Bronze Age. A number of such cult caves have been discovered, located far away
from populated areas, set high in the mountains, inaccessible during the winter
due to the snow and cold weather conditions, and, as such, inhospitable neither for
habitation nor for burials, to allow for any analogy to be made with prehistoric cave
dwellings and tombs. As such, as far back as the early history of the Aegean, they
were, for the Minoans, home of the deities. Plato’s θαυματοποιοῖ (miracle workers
or magicians) remind of the priests who, while performing rites, would, throughout
the caves, put up figurines, votive gifts, and throw them into natural basins, just like
magicians did. The poet has chosen the cave not just as allegory, but, rather, with the
intention to also criticize the superstition of the people who sought a divine epiphany
there, an entrance into the Underworld, so as to communicate with the souls of the
departed. The belief in the Underworld and in the cult caves which are closest to it
went, to a large extent, against the teachings of Plato, and for this reason it is my
opinion that it was no coincidence that this symbolism of the dark cave was made
use of, which could be entered with a torch, and which, the deeper one went into, the
more the natural light coming from its entrance faded.
cave, and its allegory, but does the cave also conceal a different meaning in this
myth? Cult caves are characteristic of the Minoan civilization during the Middle
Bronze Age. A number of such cult caves have been discovered, located far away
from populated areas, set high in the mountains, inaccessible during the winter
due to the snow and cold weather conditions, and, as such, inhospitable neither for
habitation nor for burials, to allow for any analogy to be made with prehistoric cave
dwellings and tombs. As such, as far back as the early history of the Aegean, they
were, for the Minoans, home of the deities. Plato’s θαυματοποιοῖ (miracle workers
or magicians) remind of the priests who, while performing rites, would, throughout
the caves, put up figurines, votive gifts, and throw them into natural basins, just like
magicians did. The poet has chosen the cave not just as allegory, but, rather, with the
intention to also criticize the superstition of the people who sought a divine epiphany
there, an entrance into the Underworld, so as to communicate with the souls of the
departed. The belief in the Underworld and in the cult caves which are closest to it
went, to a large extent, against the teachings of Plato, and for this reason it is my
opinion that it was no coincidence that this symbolism of the dark cave was made
use of, which could be entered with a torch, and which, the deeper one went into, the
more the natural light coming from its entrance faded.
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Duev, Ratko, Platonoviot mit za pesterata - nad alegorija (Prilozi XLIV 2, 2019).pdf
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