I
now turn to what Campbell calls the “mythological event par excellence.”
It’s a theme revolving around a sacrificial killing for the good of humanity
that shows up in myths all over the world and in the most diverse cultures.
In
the dreamlike age at the beginning of time, when neither death nor the two
sexes existed, a murder is committed. The body is cut up and from the ground
where the parts are buried food plants come up. On all who eat of the fruits of
these plants sexual organs grow out. This event puts an end to the earlier
paradise-like era, because now life and death, which so far have been one,
become two and so do the sexes, which have also been one.
The
story is narrated in a slightly different way in different cultures. What varies
among other things is the kind of food plant that arises; in an American Indian
myth it’s the maize plant, in a Polynesian the cocoa nut palm and in a Hawaiian
the breadfruit tree, etc. But they all amount to the same thing: food plants
are sacred and eating them is a way of communing with, and partaking of, divine
life.
We
recognize parts of this myth from the Bible where, after eating from the Tree
of Knowledge, Adam and Eve realize both that they are mortal and of different
sexes. In Plato’s Symposion male and female exist as one being,
which--until Zeus splits it into two--has four arms and four legs, one head but
two faces. Similar myths can be found in China, India and elsewhere. Throughout
the world terrible rites of cannibal communion enact the original event
connected to this mythological theme. They all include a sexual act, a murder
scene and a festival meal and they all represent creatures coming into being,
living on the death of others and then dying and becoming food for others.
But what is a myth?
Campbell thinks mythologies are built on shocks that occurred in the past of peoples. Just as, according to Freud, the dream symbol refers to some shock in the dreamer’s infancy, so do mythologies refer to traumatic experiences in the early life of humankind. Anthropologist E. B. Tylor talks of myths of observation; they contain statements that could only have come into the minds of the original narrators through actual experience--although the conclusions drawn may not be true according to historical or scientific canons of truth.
One example is the Chinese legend of the ancient sage who taught his people to make fire by the friction of wood. Many cultures ascribe fire-making to mythic heroes, so that story (though not real history) is no doubt a recollection of a time when this was the ordinary way of producing fire. As Jane Ellen Harrison puts it, “Mythology invents a reason for a fact, it does not base a fact on a fancy.” According to Jung, “Every myth (is) an important psychological truth.”
Cannibal Society Kwakiutl Vancouver Island |
But what is a myth?
Campbell thinks mythologies are built on shocks that occurred in the past of peoples. Just as, according to Freud, the dream symbol refers to some shock in the dreamer’s infancy, so do mythologies refer to traumatic experiences in the early life of humankind. Anthropologist E. B. Tylor talks of myths of observation; they contain statements that could only have come into the minds of the original narrators through actual experience--although the conclusions drawn may not be true according to historical or scientific canons of truth.
One example is the Chinese legend of the ancient sage who taught his people to make fire by the friction of wood. Many cultures ascribe fire-making to mythic heroes, so that story (though not real history) is no doubt a recollection of a time when this was the ordinary way of producing fire. As Jane Ellen Harrison puts it, “Mythology invents a reason for a fact, it does not base a fact on a fancy.” According to Jung, “Every myth (is) an important psychological truth.”
I
believe the mythological event par excellence is a myth of observation, for unless there once was a real,
concrete murder followed by a burial, how could it have come up in the minds of
people all over the world? And because it’s essentially identical with the key
event in the fertility rites practiced in the earliest agricultural communities,
I propose that it actually refers to the first male sacrifice at the first
spring festival in the first farming village. Which also makes it a traumatic
experience in humankind’s early history, akin to a startling dream symbol in an
individual’s life.
Anthropologists
distinguish between ‘parallel
developments’ (phenomena appear in many different places thanks to
spontaneous operations in the psyche) and ‘diffusions’
(phenomena spread from region to region through migrations and commerce). This
would make ritual regicide a parallel development and a ‘first’ in the sense
that it begins in farming communities everywhere, independent of each other (if
not at exactly the same time).
So what’s the mythological event trying to tell us? See next post.
myth (according to Webster's New Collegiate Dictionary) = a usually traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon.
I welcome feedback and would love for you to leave a comment. You can post a comment below this article or you can click on this article's headline.
For the full blog click originofsexism.blogspot.com
myth (according to Webster's New Collegiate Dictionary) = a usually traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon.
I welcome feedback and would love for you to leave a comment. You can post a comment below this article or you can click on this article's headline.
For the full blog click originofsexism.blogspot.com
No comments:
Post a Comment
I welcome feedback, please leave a comment!