The subject of the article concerns the issues of ancient Greek myth, its modifications and functions. The starting point for a such formulated problem is the Aristotle’s rules to which a myth is subject. The philosopher links these rules with the theory of tragedy’s poetics, that should be directed by probability. Following the standards, that were in force in Antiquity, a function, which had to be fulfilled by a myth, determined the way of using mythology by Greek dramatists. The modern culture reinterpret a Greek myth. A function, which a myth has to fulfil, as in ancient times, is its basis and determinant. The task of a myth is, first of all, indicated as an universalization of the values, that are inscribed in this myth.
Le considerazioni contenute nell'articolo aspirano a certe generalizzazioni utili per propagare il fenomeno, il quale era la tragedia greca, dunque a indicare le sue proprieta immanenti ed i modi della loro realizzazione nella struttura drammaturgica. La trilogia troiana di Euripide divento l'esemplificazione di questi tratti e fenomeni che caracterizzano in modo particolare la tragedia greca.
Sophistarum doctrinae, quae ad ingenia civium conformanda multum valuit, magna etiam in Euripidis tragoediis vis fuit. In hac dissertatione praecipue ea tractantur, quae in fabula Alcestidi dicata insunt et cum Protagorae praeceptis rhetoricis comparari possint. Protagoras, sophista clarissimus, qui de oppositionibus mułta disserere solebat, duas de quavis re oppositas opiniones esse existimavit. Qua de causa orationes inter se contrarias haberi posse opinatus est. Euripides, qui sophistarum disciplinam secutus esse creditur, exposuit nobis dupłices orationes, quae lingua graeca δίσσοι λόγοι appellatae sunt. In Euripidis fabula, quae Alcestis inscribitur, eius generis disputationes ita a dramatis figuris actae sunt, ut cuiusque personae opinio exprimeretur. Ab Euripide homines, qui inter se natura moribusque differunt, in scaenam inducti sunt. Qui omnes ea, quae agerentur facta variis modis aestimabant. Quam ob rem sine uHadubitatione Euripidem non solum orationes inter se contrarias probationesque adversas sed etiam naturam humanam diversam ostendisse dici potest.
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