Essay Contribution by Edin Beslagic
May 23, 2007

Appreciation of World Mythology
 

The four major Mythological texts, the Popol Vuh, the Sundiata: An Epic of old Mali, Theogony and Works and Days, that are examined do much more than tell narratives explaining the natural world, creation, destruction and rituals. These texts are a vocabulary to understanding not only the various people who wrote them but also a key to understanding humanity itself. It is common for scholars to separate texts by their geographical location and time of writing; however, it is improper to do so when examining world mythology as a whole because doing that fragments the message of humanity: it is human to have dreams, to value them, to consider places special, to take pride in traversing distances and to view the world in polar terms of good and evil.

Dreams reassure humans that what they are doing is right and at other times warn them of danger or impending doom. Griots tell us in the Sundiata: An Epic of Old Mali that a dream (in form of a prophecy by a hunter) warns the king Sassouma that his role as a leader is going to be endangered by a child. The good king responds in a very human fashion: he tries to battle predestination but unfortunately time and the Griots explain that it is impossible to fight what has already occurred.

Just as they can warn us, dreams can tell us what to do. In The Epic of Gilgamesh, the good hero and the ruler of a Mesopotamian city is told in a dream that he and Enkidu will defeat Humbaba. This provides him with a reassurance that he is about to do is right and gives him confidence that he will triumph over his enemy; perhaps it even goes so far as clearing his consciousness after killing the monster.

Just like in the Epic of Old Mali, the Epic of Gilgamesh presents characters as polar beings in terms of good and evil. Sundiata, the usurping child, is evil to Sassouma just as Sassouma is evil to Sundiata; only one of them takes the label of “good” and that is the victor – yet again showing this human concept of righteousness. It is not explained why either Sundiata or Humbaba may be evil but the dreams (and prophecies) justify that before it has to be considered. Similarly, in Hesiod’s Theogony, the clash between the Titans and Olympians is inevitable, foreseen and perhaps even engineered by Rhea. Both of the factions avoid assuming that their cause is righteous and stick to the power as a determining force of good and evil.

Another important part of the human experience is a journey. In Hesiod’s Works and Days, the author is very pragmatic about explaining to his brother when it is safe to travel, and travel he must to both make a profit from trade and prevent from being stagnant: explore the world but do it safely. Since their father has passed away, Hesiod fills the role of the big brother and proverbially pushes the little bird out of its nest so it can grow up.

A journey requires a “where,” and that is at times a place which is considered sacred. In the Popol Vuh, a series of four mountains are so important that they are given a single name for it. A fortress is constructed by the mountains and is divided into further sections such as “Dry Place”, “Bark House”, “Boundary Marker” and “Stronghold”. The names of these places imply their purpose or intent of journeying to them. Therefore, naming places with purposes or functionality is another notable aspect of humanity. For example, “The Valley of Death” does not sound like a place that a typical human being would want to spend much time in while “Paradise Oasis” does. The enormous Big Horn Medicine Wheel is obviously meant for spiritual and medical healing while “Valley of Sickness” is not. Yet again, places take a label of good or evil at almost arbitrary assignments.

Journeys are also learning experiences. In The Epic of Gilgamesh, the wild creature Enkidu learns how to be human on the way to Uruk. He specifically learns how to copulate, use weapons to hunt, domesticate animals, protect the herds and farms and practice rituals such as consuming food and drink in the manner that humans do. Additionally, journeys can take on a function of protection and militancy. Owning property is a human concept that some societies practiced and others avoided. In the Popol Vuh, people feel that they own a mountain once they have inhabited it and the gods tell them early on that the purpose of animals is for eating. This justifies use of resources and explains differing lifestyles: tending farms is a very sedentary lifestyle while herding sheep or hunting may not be. However, regardless of societies, people seemed to have respected territorial boundaries.

World mythology therefore tells us that life is a journey. In this journey of life, there are intended and unintended paths. These paths can be equally physical or metaphysical and have a meaning and alignment: good or evil. Along the journey there will be challenges and even though their outcomes might be predestined one should still try to change the future. By being aware of this journey, people are given an answer to a very important question: the purpose and meaning of their lives.