THE DOMESTIC CAT: Equanimity

Bred from the more social African wildcat, the domestic cat has been a part of people’s lives since before the time of the ancient Egyptians. Remains of the domestic cats were found, on the island of Cyprus, dating from 8000 B.C.E. Unlike her elusive cat cousins, African Wildcat liked living close to towns and villages. The domestic cat, like her ancestor, is tamer and less secretive than most wildcats. She socializes with people, however like a true cat, only on her terms.

Living in a social hierarchy, the domestic cat forms close friendships. In her family group (kindle), the domestic cat sits with and nose-bumps her friends. By rubbing her body against other cats, She reinforces the bonds of her Kindle. (A cat that is rubbed the most is the highest-ranking cat.)

Throughout the centuries, the domestic cat’s fortunes has risen and fallen. In Ancient Rome and Egypt, She was a Goddess. Because a domestic cat symbolized the Egyptian god Bast, any person who killed a domestic cat was put to death. As the Cat-Mother, Bast embodied the benevolent aspects of Cat: fertility, love, and life-giving heat. In Rome, She represented the Goddess of Liberty. Roman legions carried images of the domestic cat on their shields and standards.

In early Christian times, the domestic cat was regarded as a helper. Aboard Noah’s Ark, She kept out the Devil, who had taken on the form of a gnawing Mouse. The “M” on her forehead was placed there by the Virgin Mary, in gratitude for her aid in putting the Baby Jesus to sleep. Stories of the saints featured the domestic cat killing the Mice that tormented various Catholic saints.

However, as Christianity spread, the domestic cat became associated with evil. Thought to be a familiar of witches, the domestic cat was endowed with evil by the Christian Church. For example, medieval people believed that She would try to thwart an expecting mother from giving birth. “Having kittens” meant that a cat, inside of a pregnant woman, wanted to get out. Such beliefs were rooted in earlier times when cats were sacred to the Great Goddess and connected to childbirth. In the Medieval Christian mind, the domestic cat was closely tied to Paganism and hence to evil.

The nadir for the domestic cat’s fortunes occurred when Baudouin III, Count of Flanders threw his cats from his castle towers. His cat killing was a symbol that Baudouin embraced Christianity with all his heart. An annual cat festival was conducted in Flanders, complete with throwing cats out of windows to mark the occasion of his conversion.

A late arrival in Japan, The domestic cat did not appear in Japanese folklore until about the 1400s. Since the Japanese believed that She brought good fortune, they made statues of the domestic cat with her front left paw raised for good luck. (“The Lucky Cat.”) In addition, Japanese sailors believed that the domestic cat kept the evil spirits away that dwelled in the sea.

Throughout it all, the domestic cat has kept her equanimity. No matter what people thought about Her, She lived her life as a champion mouser. The domestic cat helps those who ask, and ignores everyone else. People speak of the domestic cat’s independence, but what She really possesses is inner peace. No matter what happens, She knows that She is still a Goddess. Remember the saying “A cat may look at a king.”

Inscription on the royal tombs at Thebes. “Thou art the Great Cat, the avenger of the gods, and the judge of words, and the president of the sovereign chiefs and the governor of the holy Circle; thou art indeed…the Great Cat.”

Conservation Note: Feral Cats are a problem wherever they are. Cat owners fail to spay and neuter their animals, and often abandon the offspring. These ‘throwaways’ die from starvation, disease, abuse, and predators. Those that survive are a menace to birds, and are carriers of various diseases. REMEMBER TO SPAY OR NEUTER YOUR CATS.

The Loch Ness Monster: The “Unknown Unknowables”

Stories about monsters lurking in deep lakes abound worldwide. Noted cryptozoologists (Note 1) Loren Coleman and Patrick Huyghe have collected these stories and analyzed them. They believe that the 1933 sighting of the Loch Ness Monster (Note 2) ignited the public’s interest in Lake Monsters. Now sightings of these beasts are reported regularly worldwide. Meanwhile, “Nessie,” as the Loch Ness Monster is now known as, has entered popular culture as an endearing character.

Loch Ness is a tectonic lake that lies on the Great Glen Fault Line. Long and narrow, it was gouged deep by receding glaciers. This area is seismically active, which makes searching for any Lake Monster difficult. Add to this difficulty is the deepness of the lake that hinders extensive searches.
The Loch Ness Monster has been long known to the area’s inhabitants. The early Picts had carvings of a strange beast with a long snout and flippers. They told the invading Romans in the First Century CE that this animal was ancient.

The first written account of the Loch Ness Monster comes from the 700CE medieval chronicle of St. Columbia’s life. The history tells of St. Columbia’s efforts to convert the Scots. This Irish monk waded into Loch Ness and changed Nessie from being a man killer to a “shy beastie.” This explains why the Loch Ness Monster is rarely seen by people.

In 1933, the Spicers were driving along the lake when they encountered a strange animal. This long-necked beast waddled from the bushes, across the road, and slid into the loch. Then in 1934, Arthur Grant nearly crashed into the Loch Ness Monster with his motorcycle. Grant said that the animal looked like a cross between a seal and a Plesiosaurus. These reports made “Nessie” famous. In fact, her name (and the assumption the Lake Monster was a female) were immediately coined by the press.

Based on witness testimony and other evidence, Coleman and Huyghe say that Nessie is real. From similar reports of a nearby Lake Monster in Scotland – Maggie of Loch Morar, Nessie is a Waterhorse. In their collection of stories about Lake Monsters in Scotland, the cryptozoologists say that the majority are Waterhorses. They describe the Waterhorse to be an animal with an elongated body and neck with two sets of flippers. At close range, people have also reported a hairy body and a mane. Moreover, the two cryptozoologists noted that the folklore of the North Sea area abounded in descriptions of the Waterhorse.

Although Nessie may look like a Plesiosaurus, an ancient marine reptile, She is probably a mammal since the hair is key. Nessie could be a Zeuglodon, a genus of long, serpent-like fossil whales. The other choice is a long-necked pinniped from the Pliocene, known as the Acrophoca longirostris.

Whatever Nessie is, She has enthralled and frightened humans for more than a millennia. Nessie is an extraordinary enigma who lives just beyond human ken. She reminds humans that there will always be “unknown unknowables.”

Notes:
Note 1: Cryptozoology is the study of unknown or hidden animals.
Note 2: The “manual of style” adopted by the International Society of Cryptozoology calls for capitalized forms for “Lake Monster,” “Loch Ness Monster,” and “Waterhorse.”

Teachings of the Phoenix

Copyright: Maryann Sterling

The only one of her kind, Phoenix lives in isolation. Greeting the dawn, She spreads her shimmering wings, and sings beautiful songs in praise of the Sun. When her feathers become drab, Phoenix gathers up herbs, and flies to a wild desert place. There She builds her pyre, and waits for the Sun to ignite it. Once engulfed with flames, Phoenix dies only to be reborn, three days later.

Invocation
“Ancient Phoenix, renewed by fire,
Beloved of the Sun sing sweetly to me.
Grant to me, your gift of a New Beginning.”

To contact the Phoenix, who lives beyond, first ask the Golden Eagle to help you.

Voice of Golden Eagle:
 
“Come with me to the Sun. As we fly higher and higher, feel the fire in your body. Touch the searing flames without harm. Smell the sweet herbs – sandalwood mixed with frankincense. Hear the mystical song without words. Watch the Phoenix greeting the Sun from the tallest tree of the highest mountain in the Land of the Dawn.”

“Dear Phoenix, we are here to accompany you into the Dark Night.”

The Phoenix sings to you.
 
“Come, greet the Dawn with me. Bathe in the Spring of Life. Drink the Dew of Generosity. Eat the Dates of Sweetness. Share this glorious day with me!”

“Come Dusk, I will build my funeral pyre. As the setting sun strikes my tree, the flames will rise up to consume us both. Ashes we will be, dead, waiting to be reborn.”

Comes the Night -- the unending darkness, the infinite blackness, the unrelenting bleakness. Nothingness are we, waiting, waiting. Oh, how we long for Daybreak.”

“Look the Bright Sun comes! Behold the Glorious Light bathing all with its golden hues! Embrace the Light! Let the Cycle of the Cosmos renew itself in you. Become life, death, and rebirth.
“Be reborn! Sing songs of gratitude to the New Dawn! Embrace the Rainbow! Become the Prism of the Universe. ”

“Now reborn, it is time for you to return home. Golden Eagle will take you back to the Spiral Tree. When you are again facing the long, cold night, call upon Golden Eagle. She will bring you back to the Land of the Dawn. Back to me -- back to our cycle of renewal.”

Dragons of the Cosmos: Timeless Chaos

Dragons of the Cosmos are a part of the fabric of the Universe. According to many myths, these Dragons have either created the world or plotted to destroy it. They have an intense unbounded energy to accomplish their aims. Because of the danger They pose, these dragons are best to be avoided. Moreover, Cosmos Dragons only have relations with the Gods, and usually ignore humans.

The Great Mother Dragon, Tiamat of Babylon (pictured above) is one of the best known of the Cosmos Dragons. As the Creator, She formed the first Heaven and Earth with Her Body. Tiamat is also called the Lady of the Primeval Chaos, who avenges her spouse’s murder. According to Babylonian myth, She tried to rid the Earth of both Gods and humans, and nearly succeeded.

Mentioned in the Old Testament of the Bible, the Leviathan is another world destroyer. According to the prophet Isaiah, the Leviathan will run amok during the Final Days. Middle Eastern lore says that the God of the Old Testament created two Leviathans. Because He realized that the Two together would destroy the Earth, God had to kill the Mate. When upset, the surviving Leviathan will cause devastating tidal waves. To console Em (Leviathan is multi-gendered), God plays with Em at sunset every day.

According to Norse lore, Jormungand, the World Serpent is the offspring of Loki, the Trickster God and Angrboda, the Giantess. (His siblings are Hel, the Queen of the Underworld and Fenrir, the Wolf.) To prevent Jormungand from destroying the earth, Odin, the All Father, threw this dragon into the sea to contain Him. Encircling the world, Jormungand lays on the bottom of the sea and plots his revenge. Every time that He considers the injustices done to Him, Jormungand writhes thereby causing tidal waves and earthquakes. At Ragnarok, Jormungand will flood the land in seeking his vengeance on the Gods.

The sworn enemy of Ra, the Egyptian Sun God, Apep is the Dragon of Destruction and Chaos. When Ra goes go forth in his solar barge, Apep tries to kill Him, but is usually thwarted by Ra’s allies. On the few times that Apep appears to be successful, a solar eclipse occurs.

Dragon of the Cosmos are dangerous to people. If you think that you may encounter one, be prepared to offer the Cosmos Dragon, gold, silver, or platinum. Then praise Them, “Oh, Great Dragon of the Central Cosmos, Great Dragon, upon You rest the bones of the Universe. I exalt You.” In addition, people who have Sturgeon or Sperm Whale as their animal teachers can call upon these animals for help, as well. It is best to avoid Cosmos Dragons all together. These Dragons do have the wisdom of divine knowledge, but They keep it to Themselves.

Because They threaten the Order which is maintained by the Gods, Cosmos Dragons embody the attributes of chaos. When these Dragons communicate, They do so by lightning, tidal waves, and earthquakes. This alone creates havoc on the earth and elsewhere. In myths, They are the creators and the destroyers of worlds. Cosmos Dragons are indeed The Beings of the Timeless Chaos.

Tarot of the Animal Lords: Mythic Images

The deck that I use is The Tarot of the Animal Lords. On the surface, the deck seems only to be animals dressed up as various Tarot characters. Looking deeper however, the reader will see that each animal is connected to various myths. The associations are subtle and do require a knowledge of animal lore.

 For example, The Emperor features a lion with a golden eagle. The eagle, itself, is associated with the Roman emperors, who were the representatives of Jupiter, the Ruler of the Heavens. In Roman bird augury, the golden eagle represents the will of Jupiter. Using this train of logic, I associate The Emperor with Jupiter.

 The Hierophant depicts the red deer as a priest. In Europe, this animal has religious associations. Cernunnos, God of the Celts, connected to the stage in rut, is the God of the Forest. Moreover, this Horned God is depicted on the Gundestrup Cauldron, itself a sacred artifact. The mythic association for The Hierophant then becomes Cernunnos.

 The Hanged Man is a bat hanging upside down. Although he is not strictly a mythological character, I associate this card with The Batman. This character is suspended between being ordinary Bruce Wayne and the obsessed Batman. He can never completely be one being or the other, but neither is he both. The Batman is my mythological connection for The Hanged Man in this deck.

 Death is represented by the raven. This corvid is associated with The Morrigan, the Dark Goddess of the Celts. She knows who will die in battle, and will tell them beforehand. Since The Morrigan is also the Goddess of Sovereignty, Her decision is always final. The sovereignty of Death leads me to The Morrigan.

 The Devil is represented by the billy goat. I associate this animal with Inuus, Who is one of the aspects of Faunus, the Roman God of Fertility. Inuus is venerated at the Lupercalia in February. Young men would run through town whipping women, with straps made from goatskin. (This was to make women fertile.)

 The Sun features two hares dancing in the sun. Ostara, the Anglo-Saxon Goddess of Spring, often had hares as her companions. A symbol of the reborn sun, the hare is the mythical association that I have with this card. Therefore the Goddess Ostara is The Sun in this deck.

 The Tarot of the Animal Lords also have animals with mythic symbolism. The fox of The Magician does his magic on a toadstool, a traditional symbol of the fairy worlds. The Empress sits on a turtle shell throne, which symbolizes fertility. The Hierophant is accompanied by a stork, the Roman symbol of fidelity and piety.

 Meanwhile, the mandarin ducks of The Lovers are the Chinese symbol for married love. In Death, the chameleon represents bad luck and misfortune as told in African myths. Moreover, the toad in The Devil is considered to be a familiar of wizards, and represents dark magic.

 Further study of the folklore of animals will reveal more mythic symbols in this deck. I have only touched the surface of mythic associations for this particular Tarot deck. I have worked with The Tarot of the Animal Lords for ten years, and still find new mythic connections.

Each-Uisge (Water-Horse): Be Cautious, Be Aware

Throughout the lands surrounding the North Sea, stories abound of dreaded lake monsters who lurk below the surface. These tales describe many of the monsters as “water-horses.” This beast resembles a seal with two sets of flippers, a long neck and a small head. People usually divide “water-horses” into two types – the long-necked Nessie and the maned Each-Uisge. While Nessie of Loch Ness is more benign, the Each-Uisge, also of Scotland, is more sinister. Haunting lakes and lochs, this shapeshifter kills and eats unwary humans (leaving only the liver). The Each-Uisge usually lures people by pretending to be a docile horse.

 From ancient times, the Each-Uisge has filled people with dread and fear. The Picts depicted Him in all his ferocity their pictographs. The Romans recorded deadly sightings of this beast during their time in Britain. Described as a glistening black horse with a greenish patina, the Each-Uisge would appear on the roadside as a tame horse. Seeing relief, the weary traveler would mount Him, only to find themselves firmly affixed to the beast’s back. After that, the “horse” would quickly trot off. When the Each-Uisge smelled water nearby, He would race into the lake drowning the unfortunate victim.

One blood-curdling account tells the killing of several children by the Each-Uisge. This creature had appeared to several children as a pretty pony. As each child sat on his back, the “pony” would lengthen it to fit more children. When commanded by the Each-Uisge mount, a frightened boy ran away. As the boy escaped, he heard his friends scream as they were drowned in the lake. The next day, the sorrowful villagers only found the children’s livers floating in the water.

The Each-Uisge is called by many names throughout the North Sea region. In Norway, this beast is Backahasten or Nokken, the “brook-horse.” In The Faroes, He is known as Nukur, and Nuggle in the Orkeys. The Irish call Him, the Capall-uisce, and the Manx, the Cabbyl-Ushtey.

In Wales, the Each-Uisge is known as the Ceffyl Dwr. This small beautiful “horse” lived in mountain pools. Once someone mounted Him, the Ceffyl Dwr would fly over the water and, then melt into a mist. After the victim drops into the water, He would reform and eat the body. At other times, this beast would transform into a frog and leap on the victim’s back.

No one is quite sure what the Each-Uisge is. Is this creature, an undiscovered mammal such as a new species of otter or seal? Or are the stories too fantastic for an ordinary animal? Whatever the Each-Uisge is, everyone will agree that He is deadly and vicious.

The Each-Uisge is real to those who believe the old myths. Something lives in those lakes, pools, and lochs; Something that will kill and eat you. Ignore the myths at your own peril. Be cautious and aware that not everything you encounter is benign.
----
Note: The Kelpie is similar to the Each-Uisge, except that She dwells in rivers and waterfalls.

Drawing Copyrighted by Liza Phoenix (Own work), via Wikimedia Commons

Griffin: Majesty and Nobility

The Griffin (Gryphon) has had a long association with humans. For example, She is a part of people’s last names and featured in their coats of arms. Since the time of Sumner, the Griffin has stood for majesty and nobility.

 Various myths depict the Griffin as the combination of the lion and the eagle. Since both of these earthy animals are monarchs of their own domains, the Griffin is considered the Ruler of Heaven and Earth. This mythic animal, with her offspring Hippogriff, are the only members of the Tribes of the Cosmos. While the Griffin protects the Tree of Life with its Golden Apples, the Hippogriff carries the worthy traveler between the worlds. Because of this, the Griffin is also the Sentinel of the Throne of Heaven and Earth.

Archeologists have uncovered representations of the Griffin from Egypt, Persia, and the Middle East. She attended the Pharaoh and guarded the Persian Emperors. From ancient times, the Griffin represented earthy and heavenly power, for She guarded the royal graves. For the Greeks, the Griffin was called “The Hound of Zeus.”

According to the ancient Greek historian, Herodotus, Griffins were native to Scythia (central Eurasia). Living in the northernmost part of the known world, these mythic animals guarded their gold from humans. Later, other writers said that Griffins lived high in the mountains of India. In their aeries, these mythic animals guarded emeralds and other treasures from those who would steal from them. Flavius Philostratus said that in India, Griffins were sacred to the sun.

The dual nature of the Griffin led Medieval Christians to associate Her with Christ. The eagle reflected the divinity of Christ, while the lion, His humanity. St. Isidore noted, “Christ is Lion because He reigns and has strength; Eagle, because after the Resurrection, He rises into Heaven.” Because of this, the Griffin is often featured in cathedral windows and carvings.

 The legends say that the Griffin also guards the Holy Grail of Christ. (The Grail is carved from a single emerald.) Many Knights of the Round Table have searched for the holy artifact, but usually gave up after a futile search. Only the pure of heart was allowed to find the Grail. The Griffin killed everyone else who persisted, as She did all those who would steal from Her.

 As the Monarch of the Heavens and the Earth, the Griffin teaches nobility and majesty. This fierce and intelligent animal, subject of many legends, watches intently over her domains. Protecting the Tree of Life, She ensures that only the pure of heart can receive its blessings. With her power comes her responsibility to use it wisely. Remember that this is a part of nobility. Follow Her example in what you do as you lead others.

Mythic Animals: Magic

What is a mythic animal? Traditionally considered a product of people’s imaginations, they are animals that do not exist on the physical plane. In fact, many mythical animals are a combination of several real animals. (They usually have the characteristics of both animals.) But mythic animals are real to those who dream.

Mythic animals live on the edges of our minds. Moreover, they live in our world, in places where everything is a little wild and primitive. Furthermore, we may encounter them, when we least expect it. For example, on a foggy day or a moonlit night, you may glimpse one. I have seen dragons sunning themselves on mountains as I traveled a busy highway. Dragons have also appeared briefly in raging snowstorms in my local area.

The edges of cultivated areas and wild areas are the best places to encounter mythic animals. Since they are “between places,” these border areas have great power and mystery. At marshes and beaches, encounters with water beasties will often occur. Also, you can come upon mythic animals in deserts or deep in the forests, where things are lonely and wild.

Mythic animals come from many places. To ancient peoples, they were the forces of nature, in all her aspects. For example, thunderbirds governed the weather. Later travelers returning from faraway places told of the exotic creatures they saw. Romans reported on dragons that lived in Joppa in the Middle East. In the Middle Ages, people reported on their encounters with local dragons and other animals. They listed them in their bestiaries, describing each animal.

When people started measuring and examining the natural world, they lost their ability to see any mythic animals. At the same time, all the mythic animals seemingly disappeared. In modern times, people usually seek rational explanations for every phenomenon that they witness.

However, the mythical beasts never really went away. Some people believed that they could still see them. The mythic imaginations of these folks led scholars to continue collecting tales of griffins and others. Today, more people have been able to see more of the mythic animals.

In her book, The Great Work, Tiffany Lazic writes that “mythical beasts guide us in our quest to find the synthesis between our inner and outer worlds.” She sees their uses in heraldry, such as the griffin, connects people to the past and to the future. Because mythic animals are both products of the human imagination and composite of actual animals, Lazic believes they are excellent helpers for integration work.

How do we begin the search for the Mythic Ones? What do the mythic stories, from around the world, have in common? What is the true treasure that the Mythic Ones hold? Does it differ from mythic animal to mythic animal? How can we deepen our relations with the ones, who are friendly to humans? Are there any that we should avoid? Study the myths of the world for the answers.

One example would be the griffin (half-lion and half-eagle). Often used as a last name, this mythic animal is also featured on people’s coats of arms. Lions and eagles both represent royalty. Moreover, the eagle is the Ruler of the Skies, and the lion, Ruler of the Land. Mythology has the griffin protecting and governing both realms. Given the griffin’s exalted status, only the most noble and courageous of people could approach him.

Once we know who are friendly to humans, such as fu dogs, we can begin to approach them. When we do that, we widen our realm of possibilities and develop a new sense of worth. Our relations with them will nurture our hopes and dreams, as well as, give us a greater reverence for all life. When we embrace their energy, we become conscious of the mystical in our lives. Finally, we align ourselves with the mythical world. We bring magic back into our lives.

Myth of Romulus and Remus for modern people

The founding myth of the City of Rome centers on the twin brothers, Romulus and Remus. This myth encompasses the circumstances of their birth, their coming of age, and the death of Remus by his brother. What makes this myth remarkable, for me, is that this is essentially the creation myth for ancient Romans. The myths of Romans usually focused on civic ethics or piety toward the Gods. (Any myth that detailed the creation of the world was usually adapted from the Greeks.) This founding myth presents the belief of the Romans that they were called to a greater destiny in the world. However, they were unsparing in highlighting that Romulus murdered his brother or that the original Romans were criminals.

 The elements of this myth are twins with a divine parentage: in their case, Mars, the God of War. Their royal grandfather is overthrown, and their mother is made a Vestal Virgin. The twins are sent out to be killed by their great uncle, but are saved through magical intervention. A wolf rescues them and nurses them until they are found. A childless couple, Faustulus and his wife adopts the twins and raise them as shepherds. When the brothers are grown, they get into trouble with the king’s men. When they were taken before their great uncle, who happens to be the king, Romulus kills him, and reinstates their grandfather and frees their mother. Afterwards, the brothers leave to find their own fortune. Along the way, they argue over where to establish their new city. Goaded into fury by Remus, Romulus kills his brother. Filled with remorse, he buries Remus with great pomp, and then founds The City of Rome.

 Because of my brain injury, writing fiction is difficult. Imagining characters and constructing a plot is hard. However, I can read fiction, and my favorite genre is crime noir. I decided to rewrite the myth of Romulus and Remus in that form. Comparing this Roman myth to pulp fiction, it sounds like something from the stories of American organized crime. Keeping the original Roman names, I rewrote the myth as crime noir.

 In the City of Alba Longa, the Numitor Crime Family ruled the criminal underworld. The head of the Family, Don Numitor was so powerful that he had a seat on the National Commission, which ruled the criminal underworld of the nation. The head of the Commission (the Boss of Bosses) was Don Maroni (Mars, the God of War). In addition, Don Maroni was interested in Rhea Silvia, Don Numitor’s daughter.

 Meanwhile, Amulius seized control of the Family from his unsuspecting brother. After his coup,

Amulius confined Numitor to his home, and forced his niece into a convent. To ensure that Rhea Silvia remained at the convent, Don Amulius bribed the Mother Superior.

 After Don Maroni found out where Rhea Silvia was, he also bribed the Mother Superior to ensure that his visits were unimpeded. In a few months, Rhea Silva became pregnant. Therefore the Mother Superior asked Don Amulius to come and fetch his niece. After he arrives, she informs him that the father of his niece’s children is none other than Don Maroni. Not willing to offend the Boss of Bosses, Don Amulius imprisons her with her father in their house.

 However, Don Amulius regarded her children to be a different matter. He would tell Don Maroni, that the two boys died at birth. Meanwhile, he ordered one of his men to “take care” of them. The goon dumped the twins into the Tiber River. They floated downstream until a stray dog paddled out and pulled them to land. Since she had lost her puppies, the mangy dog nursed the boys as her own. Then, a passing farmer heard their cries, rescued them, and took the babies to his farm. Faustulus and his wife, Acca Larentia, raised Romulus and Remus as their own sons.

 Like many young men, Romulus and Remus longed to leave the farm and go into the city. During a trip to Alba Longa, Romulus and Remus got into trouble. Don Amulius’ men dragged them to the “Padrino,” Don Amulius, since Remus had killed their Capo (Crew Boss). However, Romulus escaped, and formed a gang of toughs to storm Don Amulius’ office to rescue his brother. In the melee that followed, he killed Don Amulius.

 The Underboss of the Amulius Family recognized the two brothers as the children of Rhea Silva and Don Maroni. Because of this, he offered them the position of Don of the Family. But, Romulus decided that his grandfather be reinstated instead, and their mother freed. After reuniting with their mother, and learning who their father was, Romulus and Remus set out to start their own crime family, in another city.

 Empowered by being the sons of Don Maroni, the two brothers gathered an impressive group of criminals. As they searched for a suitable city, Romulus and Remus fought with each other. Arriving at a likely town, their arguing became more intense about who would be boss of the new crime family. After Romulus claimed that he received a sign from their father, he decided that this small town is the place to start their Family. Moreover, he announced that he would be the Don. Chagrined at being ignored by his brother, Remus taunted him for being so stupid to set up “business” in such a small town. Enraged, Romulus killed him. After ruing the murder of his brother, Romulus gave Remus a magnificent funeral. Then, he became Don Romulus, the head of the Rome Family, his new crime organization.

Works used.
 Garcia, Brittany, “Romulus and Remus.” Ancient History Encyclopedia. 4 October 2013. Web. http://www.ancient.eu/Romulus_and_Remus/.
“Roman Mythology,” Myths Encyclopedia. 2015. Web. http://www.mythencyclopedia.com/Pr-Sa/Roman-Mythology.html.
 “Roman Mythology,” United Nations of Roma Victrix History. 2015. Web. http://www.unrv.com/culture/mythology.php.
 Watson, Donald, “Roman Mythology.” Ancient History Encyclopedia. 10 December 2014. Web. http://www.ancient.eu/Roman_Mythology/.

Babylonian Creation Myth retold for Modern Times: The Mobsters (1991) (part 2 of 2)

Meyer Lansky (Patrick Dempsey)

Caught between the two bosses fighting for supremacy, Luciano decides that the old way of doing things has to end. Spurred into action when Rothstein is murdered, Luciano plots to kill both bosses, and then set up his new system of governing the criminal underworld. As part of his plan, he convinces Faranzano to let Masseria think that he won their war. After assuring Masseria of his “ultimate victory,” Luciano runs afoul of Faranzano, who scars and almost kills him. Still mindful of his ultimate goal, Luciano murders Masseria and returns to Faranzano.

 Watching Faranzano divide the underworld of New York City into the Five Families, Luciano sees how he can organize the other mobsters effectively into a collective group. After Faranzano declares himself “Boss of Bosses” (Capo di tutti capi), Luciano decides that the wars over who is to be the next boss has to end. Faranzano knows this and sends Mad Dog Coll (Irish) to murder him, only to have Luciano kill him instead.

 After confronting Faranzano, Luciano drops him to the pavement below, killing him. The scene of Luciano holding Faranzano’s body outside a window of a tall building is reminiscent of Marduk using the two halves of Tiamat’s body to form the heavens and the earth. In this scene, Luciano acts as Marduk in recreating his world.

 The final scene has Luciano meeting with the crime bosses from all over the United States. He explains that the underworld will be run nationally by a commission of bosses. The head of the new Commission would be selected by the bosses. Of course, they choose Luciano, who, like Marduk, establishes a new order with himself as the boss.

 Though two seemingly dissimilar stories, “Mobsters” and the Babylonian Creation Epic echo each other. Although Luciano and the formation of the National Commission are history, the movie reimagines their story in mythic terms. The result is the retelling of the "Enuma Ellish" for modern audiences.

 Works Used.

“Ancient Mesopotamian Gods and Goddesses.” U.K. Higher Education Project. 2011. Web. http://oracc.museum.upenn.edu/amgg/index.html .

Capeci, Jerry, “The Complete Idiot’s Guide to the Mafia, 2nd edition.” Alpha: New York. 2004. Print.

 Cawthorne, Nigel, “Mafia: The History of the Mob.” Arcturus: London. 2012. Print.

 Cicero, Sandra, “A Guide to the Babylonian Tarot.” Llewellyn: Woodbury, MN, 2006. Print.

 Cipollini, Christian, “Lucky Luciano: Mysterious Tales of a Gangland Legend.” Strategic Media: Rock Hill, SC. 2014. Print.

 “Mobsters.” Kabankoff, Michael, Dr. Perf. Christian Slater, Patrick Dempsey, Richard Grieco, Costas Mandylor. Universal Studios. 1991 Movie. DVD..

 Siren, Christopher, “The Assyro-Babylonian Mythology FAQ.” 2003. Web. http://home.comcast.net/~chris.s/assyrbabyl-faq.html .

“Sumerian Mythology FAQ.” 2000. Web. http://home.comcast.net/~chris.s/sumer-faq.html.

 Smitha, Frank, “Civilization in Mesopotamia.” Macrohistory and World Time Line. 2014. Web. http://www.fsmitha.com/h1/ch01.htm .

Babylonian Creation Myth retold for Modern Times: The Mobsters (1991) (part 1 of 2)

Rothstein (F. Murray Abraham) and Luciano (Christian Slater)

In the Babylonian Creation Myth (Enuma Ellish), the world is first created by the two original Gods – Apsu of the Sweet Water and Tiamat of the Salt Water. These Gods mingled their waters and gave birth to the next generation of Gods. Chaffing under the rule of Apsu and Tiamat, these “New” Gods decide kill Them. After the murder of Apsu, her mate, Tiamat wages war against Them. In desperation, the leaders of the “New” Gods, Anu, Enlil, and Enki seek out Marduk, the principal God of the Babylonians for his help. He, only, agrees to fight Tiamat, if They will make Him their ruler. Then after defeating Tiamat, Marduk remakes the world from her body, and assumes leadership over all the Gods.

 The Babylonians recited this myth every New Year, reminding themselves of their place in the universe. The subtext of the creation myth is that other peoples (including the Sumerians) ruled Mesopotamia before the coming of the Babylonians. After constant warfare by the others, the Babylonians came to establish law and order in the region. Mesopotamia was then recreated into a Babylonian construct.

 The movie, “Mobsters” (Michael Kabankoff, 1991), tells a similar story. Obviously, it is about the rise of Charles (Lucky) Luciano from a poor Sicilian immigrant to the boss of the new National Commission of the American mob. Although the film purports to depict an historical person and his deeds, the director and writer instead chose to only highlight certain elements of his life, and omit others. Moreover, they also added fictional elements to highlight their plot points. The result was a mythic retelling of Luciano as Marduk.

 At first glance, the pairing of the activities of American mobsters in the 1920s to the Creation Epic of the Babylonians seems absurd. However, there are subtle similarities such as two original bosses ruling the criminal underworld of New York City. Furthermore, the subtext of both are the same – the overthrow of the old order, a period of disarray, and finally the establishment of the new order. The original world that Luciano inhabits is ruled by two Sicilian bosses – Joe Masseria and Salavatore Faranzano. Like Tiamat and Apsu, these two bosses spawn other bosses, who chafe under their rule. Fearing usurpation, Masseria and Faranzano kill off the others first. The war between the two finally ends when Luciano kills them both, and recreates the Mob as his own construct.

 In both stories, ethnicity is stressed since new groups of peoples are moving in to replace the original groups. This is implied in the Babylonian epic with the Gods of the Sumerians becoming ruled by the Gods of the Babylonians. In Luciano’s world, Arnold Rothstein, who is Jewish, is the middle generation of bosses. Like Anu, Rothstein takes the next generation under his wing. He grooms the mixed ethnic group of Luciano, Frank Costello (Sicilian), Meyer Lansky (Russian Jew), and Bugsy Siegel (Ukrainian Jew) to be the future bosses.

Time and Babylon (1 of 2)

In Mesopotamia, a region long settled by other peoples, the Babylonians had to establish their dominance. By adopting various myths from the Sumerians, and then amending them, they created a sense of the long view of time. Into this invention of time stretching into the infinite past, the Babylonians inserted themselves, thereby breaking the timeline into two parts: before and after their arrival. They grafted the legacy of the Sumerians to themselves. Moreover, possessing a concrete sense of time, the Babylonians then subdivided it in a number of ways, each division of time serving a religious or imperial need. They bifurcated time into two distinct parts – one: circular and repeating, the other: an arrow into the future. These two splits of time complemented each other in the Babylonian mind.

 Every New Year which began at the Spring Equinox, the Creation Myth (Enuma Elish) was read. This myth begins with the original creation of the world by Tiamat, the God of Chaos, and Apsu, the God of Waters. Later Enlil, a God from the succeeding generation becomes the “Father of the Gods.” Eventually, He cedes his powers to Anu, from yet a newer generation of Gods, who seeks to overthrow the original Gods. After Apsu is killed, Tiamat wages war on the newer Gods. In desperation, Enlil goes to Marduk, the principal deity of Babylon, for help. On condition that He is made the Ruler of the Gods, Marduk agrees. After killing Tiamat, Marduk remakes the world from her body.

This creation story cements Babylon’s place in Mesopotamian history. After ages of rule by other peoples and their Gods, Mesopotamia is then recreated by the Babylonians. Generations of Gods follow each other ending with Marduk. Thus, Babylon becomes the terminus point for the timeless past, and the future that is now Babylon. The ritual of reading the Creation Myth every New Year was the intersection of circle with arrow time, and also the combination of both.

 In its various forms, the Gilgamesh Epic highlights the nexus of time and immortality. Within this epic is the story of a Great Deluge. Like the Creation Story, the time in the Great Flood is broken into two halves, the world before Babylon and after. According to this myth, the list of Kings before the Flood numbered ten. After the Flood, the Kings reigned from the City of Kish (in Sumer), with reigns consisting of 300 years to 1,200 years. In this story, comes a sense of a long past, a rupture, and then the start of a new age. Because Kish had great symbolic significance, the myth allows Babylon to become the heir to the ancient civilization of Sumer. The story gives to the people of Babylonia, the sense of a great destiny. Babylon is the New World remade from the older world. Once more, time in Babylonian perception was broken, and then welded together again.

 The Gilgamesh Epic, itself, focuses on the questions of death and immortality. After his friend, Enkidu dies, Gilgamesh comes to dislike death. Resolving to end death for all, he searches for the key of immortality. During his adventures, various Gods tell him to enjoy life and accept death gracefully. Through a series of mishaps, Gilgamesh is denied immortality for himself and his people. However, he realizes that his city will exist long after his death. His immortality would come from his legacy, which is his city. Babylonians saw this in terms of themselves as the legacy of Sumer. Again it was presented as endless time that was disrupted.

Time and Babylon (2 of 2)

 In Babylon, the year was divided into two halves – summer and winter, in explicit circle time. In the myth of Ishtar’s Descent Into the Underworld, winter comes about when Ishtar sends her husband Tammuz to take her place in the Land of the Dead. In desperation, Tammuz then seeks help from his sister, Gestinana. After much negotiation with the Gods of the Underworld, both siblings decide to take each other’s place for six months at a time.

Ishtar’s husband, Tammuz was the God of Crops and Flocks. The Babylonians saw Him as the life blood of the land and the sheep. When He went into the Underworld, winter came. At that time his sister, Gestinana reemerged, and presided over the autumn harvest and wine making. She became the Goddess of Wine and Grapes.

 At the Spring Equinox, the Babylonians started their New Year. To commemorate this, the King would enact a sacred marriage with the temple priestess of Ishtar. Their mating was to reaffirm the marriage of Ishtar, the Goddess of Fertility, with her husband, Tammuz. These marriage rites was to ensure that the King was accepted as one of the Gods, and blessed by Ishtar, who also blessed the crops. This was circle time, repeated every year at the same day.

 In contrast, the Fall Harvest was the beginning of the Royal Year. At this time, the King offered First Fruits for the blessings of the Gods for him and his city. Afterwards, he would begin a project such as building a temple. Counting regnal years in Babylon started with the harvest, and was often named for the King’s latest project. The passage of time was demarked by the reigns of kings and their deeds. Again the Babylonian sense of time was divided into two parts, one for the Gods and the other for the kings. Regnal time was inserted as an arrow to the future into the circle time of the harvests.

In their daily lives, the Babylonians were very conscious of the passage of time. They measured days, months, and years (with a nineteen month calendar to tract solar and lunar eclipses). They used artificial time to track governmental and commercial activity for regnal years and fiscal years. Against this backdrop of dividing time into smaller units came the sense of timelessness that rose from living in Mesopotamia. Being conscious of being a part of a succession of kingdoms in the region, the Babylonians both merged their myths with the Sumerians, and divided them into two parts, before Babylon, and after.  Time for the Babylonians was to split into two parts, one an arrow pointing towards the future, whilst the other a circle that returned back to Babylon.

Works Used.
“Ancient Mesopotamian Gods and Goddesses.” U.K. Higher Education Project. 2011. Web. http://oracc.museum.upenn.edu/amgg/index.html.
 Aveni, Anthony, “People and the Sky.” Thames and Hudson: New York. 2009. Print.
 Cicero, Sandra, “A Guide to the Babylonian Tarot.” Llewellyn: Woodbury, MN, 2006. Print.
 King, L.W., “Babylonian Religion and Mythology.” Wisdom Library. 1903. Web. http://www.wisdomlib.org/mesopotamian/book/babylonian-religion-and-mythology/d/doc7086.html
 Siren, Christopher, “The Assyro-Babylonian Mythology FAQ.” 2003. Web. http://home.comcast.net/~chris.s/assyrbabyl-faq.html.
“Sumerian Mythology FAQ.” 2000. Web. http://home.comcast.net/~chris.s/sumer-faq.html
 Smitha, Frank, “Civilization in Mesopotamia.” Macrohistory and World Time Line. 2014. Web. http://www.fsmitha.com/h1/ch01.htm .

Myth Decoding: Marduk and Tiamat (Babylon)

Marduk and Tiamat (Enuma Elish: The Epic of Creation)

Read this myth at The World Mythology Course (new window opens) 

 At first glance the story of Marduk and Tiamat in the Enuma Elish seems to be a creation story of Mesopotamia as told by the Babylonians. However, the subtext tells how humans mastered the volatile environment of Mesopotamia. Layered below this is the rise of Babylon to be the principal power of the region. The Enuma Elish describes the lives of the succeeding generations of Gods, their conflicts with the Gods before Them, and ends with Marduk as their ruler. Each generation of Gods probably represents a prior group of peoples who lived the region. Since Marduk is the major God of the Babylonians, this myth then becomes the story of how Babylon came to rule Mesopotamia.

 The myth starts by describing the ancient landscape of Mesopotamia, thousands of years ago. Apsu, the sweet water, mixes with Tiamat of the salt water. The symbol of their union is the mingling of the Tigris and Euphrates with the sea to produce the salt marshes. The sea was much farther inland then, and tides had more effect on the people living there. The landscape of the area is one of river bottoms, tidal marshes, swamps, and wetlands. Even the names of their children Lahamu and Lahmu which means mud reflect this as well. 

 The next generation of Gods were Anu, Enlil (Ellil), and Enki (Ea) of the Sumerians. Unlike the first group, these Gods focused on developing agriculture and decreeing divine laws. While Anu ruled the Gods, Enlil granted kingship, and Enki created people. (In a similar story to Apsu and the noisy Gods is Enlil and the noisy humans. In both cases, the Gods tried to destroy the noisemakers, since the activities of farming disturbed them.)

 In Tiamat’s case, the noisy ones were the next generation of Gods, who were replacing the original ones. They were draining the swamps, digging the canals, and irrigating the fields. These Gods were taming the “sweet water”, thereby killing Apsu as a God. The efforts of the new Gods threatened Tiamat, since They were transforming the salt marshes into farmland.

 Furious, Tiamat raises an army, which metaphorically reflects the violence of the times. Through continuous irrigation, salt made the land of the Sumerians infertile. Faced with dwindling resources including water, the various cities fought each other to gain these precious resources for their peoples. During this awful time, the suffering Sumerians wrote lamentations describing their misery -- bodies melting in the sun and cities shrouded in smoke. Into this war-torn landscape came the Amorites, who adopted the Sumerian culture, and established their main city of Babylon. Under their king, Hammurabi, the Babylonians cemented their empire and imposed law and order in Mesopotamia. 

 This creation myth, the Enuma Elish, relates how the Babylonians came to power and recreated the world, making order out of chaos. Their principal God, Marduk, assumes power over the other Gods and defeats Tiamat. The Sumerian Gods, Enki and Enlil cede their power to Marduk by granting “Enlil-ship” to Him. Meanwhile, the other Gods confer “Anu-power” on Him. Hence, several generations of Gods pass from importance. 

 After adopting myths from the Sumerians, the Babylonians rewrote the creation myth to include the rise and rulership of Marduk. After Tiamat came Enlil, who was the original head of the pantheon. With each succeeding generation, Enlil shared his power first with Anu and then with Enki. While They ceded their power to Marduk, Anu remained in the titular rule. In Enuma Elish, the Babylonians acknowledge their predecessors, the Sumerians and the others. But they end the myth with Marduk recreating the world and establishing his reign. He does this by building the world on the bones of Tiamat, one of the Gods of the original peoples living there. Marduk remakes the world as the Babylonians remade Mesopotamia.

 Works Used.

“Ancient Mesopotamian Gods and Goddesses.” U.K. Higher Education Project. 2011. Web. http://oracc.museum.upenn.edu/amgg/index.html .

 Aveni, Anthony, “People and the Sky.” Thames and Hudson: New York. 2009. Print.

Cicero, Sandra, “A Guide to the Babylonian Tarot.” Llewellyn: Woodbury, MN, 2006. Print.

 King, L.W., “Babylonian Religion and Mythology.” Wisdom Library. 1903. Web. http://www.wisdomlib.org/mesopotamian/book/babylonian-religion-and-mythology/d/doc7086.html .

 Siren, Christopher, “The Assyro-Babylonian Mythology FAQ.” 2003. Web. http://home.comcast.net/~chris.s/assyrbabyl-faq.html.

“Sumerian Mythology FAQ.” 2000. Web. http://home.comcast.net/~chris.s/sumer-faq.html .

 Smitha, Frank, “Civilization in Mesopotamia.” Macrohistory and World Time Line. 2014. Web. http://www.fsmitha.com/h1/ch01.htm .

Examining the Nexus of History and Legend

 The major area within Lore that fascinates me is the nexus between history and legend. What makes certain historical people legends? Why do some people and their exploits become mythic, and not others? How did these particular historical figures embed themselves into the public imagination?

 I became first aware of this phenomena with Davy Crockett. I had learned that he was probably taken prisoner of war after the Battle of the Alamo (1836), and later killed. Both the Alamo and Crockett loom large in people’s imaginations for different reasons. The Battle of the Alamo became a powerful story of martyrdom for Texas independence. Meanwhile Crocket was famous for his tales of his frontier exploits. Since the Disney series of the 1950s featured him dying during the battle, various people have objected to the notion of Crockett being a prisoner. However, there is confusion about where and when he died. Perhaps because of this murkiness, people refer that Crockett died a heroic death. His dying at the Alamo would number him amongst the Texan martyrs.

 Then there is the story of how Eliot Ness brought Al Capone (Alphonse Capone) to justice. Because of “The Untouchables,” the memoir of Ness during his days as a U.S. Treasury Agent in Chicago, and later the TV program that featured his exploits, people believed that he had put the notorious gangster Capone in prison. However, it was the IRA agent Frank Wilson, and his special task force who brought the charges of income tax evasion against Capone in 1931. Few people realize that Capone was convicted for not paying his federal income taxes, and not for his other heinous crimes.
 Did this epic story come from Ness igniting the public imagination with his colorful memoir? His writing makes for a compelling story of good overcoming evil. Since Capone seemed to be such a monster, and Ness so incorruptible and heroic, the two men became yoked together in a Christian morality play of good versus evil. Becoming larger than life, Ness and Capone morphed into equal and opposing forces locked in a titanic struggle.

 Is there a nexus between notoriety and mystery that propels someone to be a legend? Consider the continual popularity of the infamous mobster, Lucky Luciano (Salvatore Lucania (1897-1962)). What makes him memorable while his contemporaries are relatively forgotten? Although Frank Costello (Francesco Castiglia), a friend of Luciano, became known as the “Prime Minister of the Mob,” few outside of crime history have heard of him. Meanwhile, popular culture made Luciano “Public Enemy Number One.” Stories about his scars, attempted murder, and gangster life abound. Often, these tales have been embellished around a small grain of truth.  Many people viewed Luciano as the successful antihero, who thwarted authority. By living vicariously through his exploits, they could feel powerful themselves.

 Various historians have studied to understand how Luciano could have such a broad effect society and economics. How did he have a lasting impact that Capone did not? If Crockett was not connected to the Battle of the Alamo, how would he be remembered? How did one person become a name mentioned in passing, whilst another is a subject of serious study and fascination?

 I would like to explore how someone like Luciano became a factor in people’s lives. Was he, the catalyst who changed organized crime and law enforcement? What was his archetypical role in crime, history, and culture? What was the difference between Luciano and the others? What is the power of archetypes in history? With a focus on the crime history of the U.S. during the 1920s and 1930s, I would compare and contrast Luciano with other colorful gangsters to understand why.

Works Used.
Cipollini, Christian, “Lucky Luciano: Mysterious Tales of a Gangland Legend.” 2014. Strategic Media: Rock Hill, SC. Print.
Minister, Christopher, “The Biography of Davy Crockett.” About.com. 2014. Web. http://latinamericanhistory.about.com/od/thehistoryofmexico/p/Biography-Of-Davy-Crockett.htm .
“Did Davy Crockett Die At the Alamo?” 2014. Web. http://latinamericanhistory.about.com/od/TexasIndependence/p/Did-Davy-Crockett-Die-In-Battle-At-The-Alamo.htm .
 Tucker, Neely, “Eliot Ness and Al Capone, The Men, the Myths, and the Bad Man in the Dark.” The Washington Post. 18, February 2014. Web. http://www.washingtonpost.com/lifestyle/style/eliot-ness-and-al-capone-the-men-the-myths-and-the-bad-man-in-the-dark/2014/02/18/8223c47a-95aa-11e3-afce-3e7c922ef31e_story.html .

Archetypes in Mythology: Norse: Building of Asgard

The Wall of Asgard (Norse)

Read the Myth at Hurstwic Norse Mythology 
 
This myth details the relations between the Giants and the Gods. Both indulge in treachery to obtain their goals. The Giant, who had disguised himself, is both the Shapeshifter and the Shadow. When he bargains with Odin, the All-Father, he presents himself as an ordinary mortal. However, neither he nor his horse are that. In payment for building the wall around the Gods’ city, the Giant would receive Freya, Mani, and Sunna (Sol). By tricking the Gods, he shows Them for who they really are, people who do not keep their word.

 Loki, an Outsider, is the Trickster who devises a way out of the Gods’ dilemma. He shapeshifts to trick the Giant’s horse. Depriving the Giant from finishing the wall, Loki saves the Gods and presents Odin with a gift. From the union between Him and the Giant’s stallion comes Odin’s steed, Sleipnir.

Archetypes in Myths: Pwyll and Arwan (The Mabinogion) Welsh

 Read this myth from "The Mabinogion" (new window)

This myth details the web of hospitality in Welsh society. In this myth, people hear what courteous behavior entails. Pwyll, the mortal, disrupts the hunting of Arawn, the God, and decides to make amends.

 Pwyll, the Lord of Dyfed, is the Everyman who encounters a God. After being chastised by Arawn, he makes his amends by killing the God’s rival and ruling in his stead. As a good guest, Pwyll does not sleep with Arawn’s wife. Pwyll, the Everyman, navigates the world of the Gods using his manners.

 Arawn, the Grey Lord, is the Shadow, because he demands retribution from Pwyll. This prompts Pwyll to go on his “Hero’s Journey” to seek amends. Meanwhile Arwan’s rival and his wife act as Threshold Guardians to test Pwyll. The first by tempting Pwyll into disregarding Arwan’s instructions, and the second by allowing Pwyll to sleep with her. Since he does neither, Pwyll earns Arawn’s friendship.

Archetypes in Myths: Isis and Osiris (Egypt)

 

Read Myth at Ancient Egypt (new window) 

This myth details how Osiris became the Ruler of the Underworld. It also features the transformation of Isis from sister-wife to a Goddess in her own right. Osiris, who is killed by his brother Set, is both the Ruler and the Innocent. As the Teacher, Osiris, gives knowledge to his people. As the Innocent, he fails to see how his brother Set could be jealous of him, so he falls for Set’s machinations.

 Set is the Shadow who challenges Isis by killing his brother. Later, he dismembers his brother’s body forcing Isis to become the Alchemist in using her magic to restore Osiris. His actions spurs the transformation of Isis. Meanwhile, the Queen of Byblos, Astarte, is Everyman. She interacts with Isis, as an ordinary person, highlighting the Goddess’ metamorphosis.

 Isis begins the myth as the Innocent and Lover. After her brother-husband’s death, she seeks to bury him so that he may enter the Afterlife, and achieve his Rulership. In her journey, Isis becomes the Hero to save her brother’s body. At Phoenicia, she becomes the Alchemist when she uses her magic to cure a Prince. Later, Isis reassembles Osiris’ body and adds the missing piece making him whole so He can now enter the Afterlife.

Archetypes in Myths: Native American and Mongolian: Landscapes

 Crater Lake (Native American)

Read Myth at Legends Surrounding Crater Lake (new window) 

This myth details how Crater Lake in North America was formed from a volcano. (It is a geo-myth, since it explains how a landscape was formed.) The protagonist, the Chief of the Below Word is the Earth deity, As the Lover, He is spurned by Loha, a mortal woman. Becoming the Destroyer, He lays waste to the land. Loha is the Maiden, who refused his advances. Meanwhile, the Chief of the Above World, the Sky deity, is also the Caretaker who stops the Chief of the Below World. The two medicine people of Loha’s village become the Martyrs, in hopes of stopping the destruction. Their sacrifice inspires the Chief of the Above Sky to defeat his opponent.

Fire and Flood (Mongolian)

Read "Hunter Boy" at Mongol Mythology (new window) 

This geo-myth describes the creation of a certain stone landscape in Mongolia. Halibilu, the Hero, saves his people from a great flood. But in doing so, he becomes stone. Besides being the Hero, Halibilu is also the Caretaker, who provides for his people and saves the Dragon King’s daughter. In trying to save his people, Halibilu became the Martyr, sacrificing himself. (Meanwhile, the Daughter of the Dragon King, is the Damsel in Distress, while the Dragon King is both the Dragon and Ruler.)

Archetypes in Myths: Babylonian and Meso-American Creation

Tiamat and Marduk

Marduk and Tiamat (Assyrio-Babylonian)

Read Myth at Myth Encyclopedia (new window) 

This myth explains how the present world was created. The original “primordial” Beings, Tiamat and Apsu (both Dragons) were overthrown by the “New Gods.” Chaffing against the rule of these two Beings, the “New Gods” seek to kill both. Angered over Apsu’s death, Tiamat became the Destroyer, leading her army of monsters. Meanwhile, the Sun God, Marduk, becomes both Rebel and Hero, after agreeing to fight Her. Rebelling against Tiamat’s rule, He kills and dismembers Her, creating the present world from her body. Then, Marduk, the Creator, assumes the Rulership as well.

Quetzalcoatl and Tezcatlipoca

Quetzalcoatl and Tezcatlipoca (Meso-American)

Read Myth at Quetzalcoatl (new window) 
 
This myth explains how the present world was created. The Gods, Quetzalcoatl and Tezcatlipoca, became Dragons to kill the Earth Monster, who was the Destroyer. These two Gods could be considered Warriors since They stopped Tlaltecuhtli (Earth Monster) from creating more destruction. From her body, the other Gods created the present world.  Meanwhile, Tlaltecuhtli is the source of Creations since both halves of her body are the earth and the sky.