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023 - Chapter 7 Part I - Mother-myths and Child-myths · Guide to Mythology

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Speaker 1: Chapter seven, Part one of A Guide to Mythology by
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Speaker 1: Helen Clark. This LibriVox recording is in the public domain.
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Speaker 1: Chapter seven, Part one, Mother Myths and Child Myths. In
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Speaker 1: all the myths we have learned about so far, there
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Speaker 1: has been very little of the purely human element of affection.
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Speaker 1: Yet it is true that reverence and love for the
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Speaker 1: Mother of all things was one of the earliest instincts
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Speaker 1: in the mind of primitive man, as well as love
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Speaker 1: and even reverence for children. The idea of the Earth
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Speaker 1: as a mother is a very simple and natural one,
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Speaker 1: and so we find everywhere that the Earth has been
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Speaker 1: personified as a mother. Among the primitive people of America,
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Speaker 1: the Earth mother is a personage of much importance. The
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Speaker 1: Peruvians worshiped her as Mama Pacha, or Mother Earth. The Caribs,
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Speaker 1: when there was an earthquake said it was their mother
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Speaker 1: Earth dancing.
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Speaker 2: And signifying to them to dance and.
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Speaker 1: Make merry likewise, which accordingly they did. Among the North
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Speaker 1: American Indians, the Comanches call on the Earth as their mother,
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Speaker 1: while they regard the Great Spirit as their father. In
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Speaker 1: the mythology of the Finns, Laps and ESTs, the Earth
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Speaker 1: mother is a divinely honored personage. One of the most
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Speaker 1: primitive forms of the earth Mother is that of the Zulus.
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Speaker 1: She is described as a very little animal, about as
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Speaker 1: large as a pole cat, and is marked with little
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Speaker 1: white and black stripes. The Zulus say of her that
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Speaker 1: she is not commonly seen. We hear it said that
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Speaker 1: primitive men knew her. No one existing at the present
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Speaker 1: time ever saw her. In spite of this fact, however,
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Speaker 1: they seem to have very definite ideas of her appearance.
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Speaker 1: For upon one side of this little black and white
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Speaker 1: animal there grow a bed of reeds, a forest, and grass.
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Speaker 1: She always goes about followed by a large troop of children,
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Speaker 1: which resemble her and in whose welfare she takes a
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Speaker 1: great interest. The name of this goddess is Inkoseizana, the
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Speaker 1: oldest of all their gods. In Polynesian mythology, is a
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Speaker 1: mother goddess called vari. She is the very beginning of
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Speaker 1: things in the Abyss. She is celebrated as the source
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Speaker 1: of all from whom all beings claim descent. She sheltered
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Speaker 1: the earth Mother, who in Polynesian mythology is called Papa,
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Speaker 1: whose husband was WRONGI the heaven. How these two came
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Speaker 1: to be separated, is told in the story of the
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Speaker 1: Children of Heaven and Earth. We see from this myth
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Speaker 1: of vari that the Earth is not the only mother goddess.
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Speaker 1: The very beginnings of things in night in chaos were
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Speaker 1: frequently represented as mother goddesses. For example, the Egyptian mother
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Speaker 1: goddess was Neith, the goddess of night. She is celebrated
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Speaker 1: as the only one glory to thee Thou art mightier
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Speaker 1: than the gods. The form of the living souls, which
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Speaker 1: are in their places, give glory to the terrors of
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Speaker 1: thee their mother, Thou art their origin. She is represented
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Speaker 1: as self existing. I am all that was and is
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Speaker 1: and is to be. No mortal hath lifted my veil.
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Speaker 1: In the Public Library in Boston, the artist Sergeant has
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Speaker 1: made the vague black figure of this goddess the background
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Speaker 1: in his fresco, giving a symbolic representation of Egyptian religion.
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Speaker 1: The face of neath shows inscrutable calm, and she wears
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Speaker 1: as a necklace the constellations of the zodiac, and on
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Speaker 1: her head the winged globe of the sun. She was
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Speaker 1: said also to have been the mother of the Sun.
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Speaker 1: The Hindu Aditi, mother of the gods, seems to have
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Speaker 1: been a goddess of the same kind. She is said
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Speaker 1: to represent free, unbounded infinity, and is the mother of
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Speaker 1: twelve heavenly beings sun gods called Adyas. Her kinship with
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Speaker 1: other mother goddesses is shown by the fact that she
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Speaker 1: was invoked as the bestower of blessings on children and cattle.
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Speaker 1: In the naive and poetical Little Myth of the Malayan
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Speaker 1: Peninsula given later, the Sun and moon both figure as
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Speaker 1: mother goddesses. The worship of mother goddesses among the ancient
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Speaker 1: Mexican Indians was prominent. Hymns descriptive of two are given here.
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Speaker 1: The first is to the goddess Titouinyan, the mother of
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Speaker 1: the gods. She was also called Sosi, our mother, and
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Speaker 1: also by another name which signified the heart of the Earth.
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Speaker 1: This last name was given to her because she was
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Speaker 1: believed to be the cause of earthquakes. She presided over
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Speaker 1: the vegetable and animal, and her chief temple at Tepeek
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Speaker 1: was one of the most renowned in ancient Mexico. The
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Speaker 1: other goddess, Siacoeitel, was the mythical mother of the human race.
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Speaker 1: And was regarded with veneration on account of her antiquity.
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Speaker 1: As well as being an earth goddess, she was the
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Speaker 1: goddess of war. It would be possible to give many
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Speaker 1: illustrations of Mother Tree goddesses, but we have space for
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Speaker 1: only one, that of the Persian world Tree, in whose
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Speaker 1: midst dwelt the mother of all. In Eridu, a dark
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Speaker 1: pine grew It was planted in a holy place. Its
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Speaker 1: crown was crystal white, which spread toward the deep vault above.
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Speaker 1: The Abyss of Haya was its pasturage in Eridu, a
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Speaker 1: canal full of waters. Its station was the center of
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Speaker 1: the earth. Its shrine was the couch of Mother Zickham.
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Speaker 1: The roof of its holy house, like a forest, spread
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Speaker 1: its shade. There were none who entered within. It was
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Speaker 1: the seat of the Mighty Mother, who passes athwart the heavens.
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Speaker 1: The Norse Earth goddess consort of Odin appears in three forms, Jord, Prig,
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Speaker 1: and Rind. Jord is the original uninhabited earth, Prig is
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Speaker 1: the inhabited, cultivated earth, and Rind is the frozen earth
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Speaker 1: of winter. The child of the first is Thor, the
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Speaker 1: thunderer of the second is Balder, the good or the beautiful,
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Speaker 1: and of the third is Veil, who revenged the death
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Speaker 1: of Balder. Of these, frig is more nearly like other
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Speaker 1: mother goddesses, though she seems to be somewhat withdrawn from
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Speaker 1: active participation in the duties of the mother goddess. These
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Speaker 1: are handed over to her maid servants, of whom she
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Speaker 1: had seven Fulla Lynn, Gua snotra var lo fu and sign.
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Speaker 1: Fulla with golden hair adorned with her ribbon, looks after harvests.
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Speaker 1: Lynn is the protectress who delivers people from peril. Gwa
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Speaker 1: is the messenger who runs errands for frig. Var has
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Speaker 1: charge of marriage, lo Fu of love, and sign of justice.
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Speaker 1: The counterpart of Phrig in Greek mythology is Demeter Roman
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Speaker 1: name series, the daughter of another earth gods, Rhea. Like frig,
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Speaker 1: she represents the bountiful life giving aspects of nature. She
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Speaker 1: is best described in the hymn written in her honor
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Speaker 1: by Kalimachus, given later, and in which you will recognize
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Speaker 1: another version of the story of erksethan Malayans story of
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Speaker 1: the Sun and Moon. The moon is a woman and
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Speaker 1: the sun. Also the stars are the moon's children, and
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Speaker 1: the Sun had in olden times as many. Fearing, however,
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Speaker 1: that mankind could not bear so much brightness and heat,
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Speaker 1: they agreed each to devour her children. But the Moon,
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Speaker 1: instead of eating up her stars, hid them from the
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Speaker 1: Sun's sight, who, believing them all devoured, ate up her own.
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Speaker 1: No sooner had she done it, then the Moon brought
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Speaker 1: her family out of their hiding place. When the Sun
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Speaker 1: saw them, filled with rage, she chased the Moon to
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Speaker 1: kill her. The chase has lasted ever since, and sometimes
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Speaker 1: the Sun even comes near enough to bite the Moon,
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Speaker 1: and that is an eclipse. The Sun, as men may see,
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Speaker 1: still devours her stars at dawn, and the Moon hides
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Speaker 1: hers all day while the Sun is near, and only
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Speaker 1: brings them out at night when her pursuer is far away.
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Speaker 1: Him to the Mother of the gods Mexican Indian, Hail
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Speaker 1: to our mother who caused the yellow flowers to blossom,
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Speaker 1: She who scattered the seeds of the maguey as she
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Speaker 1: came forth from paradise. Hail to our mother who poured
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Speaker 1: white flowers in abundance, who scattered the seeds of the
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Speaker 1: maguey as she came forth from paradise. Hail to the
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Speaker 1: goddess who shines in the thorn bush.
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Speaker 2: Like a bright butterfly.
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Speaker 1: Ho She is our mother, goddess of the earth. She
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Speaker 1: supplies food in the desert to the wild beasts and
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Speaker 1: causes them to live. Thus, thus you see her to
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Speaker 1: be an ever fresh model.
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Speaker 2: Of liberality toward all flesh.
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Speaker 1: And as you see the Goddess of the Earth do
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Speaker 1: to the wild beasts, so also does she toward the
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Speaker 1: green herbs and the fishes him to see a coetal.
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Speaker 1: The mother of mortals, Keelotsley, plumed with eagle feathers, with
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Speaker 1: the crest of eagles painted with serpent's blood, comes with
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Speaker 1: her hoe, bead, her drum from Kohul Khan. She alone,
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Speaker 1: who is our flesh, goddess of the fields and shrubs,
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Speaker 1: is strong to support us with a hoe, with the
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Speaker 1: hoe with hands full, with the hoe with hands full.
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Speaker 1: The Goddess of the fields is strong to support us
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Speaker 1: with a broom in her hands. The Goddess of the
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Speaker 1: fields strongly supports us. Our mother is as twelve eagles,
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Speaker 1: goddess of drum beating, filling the fields of Sioak and Mague.
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Speaker 1: Like our Lord mix Coatele. She is our mother, a
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Speaker 1: goddess of war. Our mother, a goddess of war, an
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Speaker 1: example and a companion, from the home of our ancestors,
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Speaker 1: she comes forth. She appears when war is waged. She
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Speaker 1: protects us in war, that we shall not be destroyed.
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Speaker 1: An example and companion from the home of our ancestors,
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Speaker 1: she comes adorned in the ancient manner with the eagle crest,
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Speaker 1: in the ancient manner, with the eagle crest.
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Speaker 2: The children of Heaven and Earth Polynesian.
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Speaker 1: Men, had but one pair of primitive ancestors. They sprang
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Speaker 1: from the vast Heaven that exists above us, and from
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Speaker 1: the Earth which lies beneath us. According to the traditions
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Speaker 1: of our race, Rangi and Papa, or Heaven and Earth,
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Speaker 1: were the sources from which, in the beginning all things originated.
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Speaker 1: Darkness then rested upon the heaven and upon the Earth,
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Speaker 1: and they still both clave together, for they had not
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Speaker 1: yet been rent apart, and their children were ever thinking
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Speaker 1: among themselves what might be the difference between darkness and light.
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Speaker 1: At last, worn out by the continued darkness, the children
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Speaker 1: of Heaven and Earth consulted amongst themselves, saying, let us
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Speaker 1: now determine what we should do with Rongi and Papa,
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Speaker 1: whether it would be better to slay them or to
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Speaker 1: rend them apart. Then spoke to to Matonga, the fiercest
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Speaker 1: of the children of heaven and earth. It is well
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Speaker 1: let us slay them. Then spoke Tanimahuta, the father of
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Speaker 1: forests and of all things that inhabit them, or that
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Speaker 1: are constructed from trees. Nay not, so it is better
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Speaker 1: to rend them apart, and to let the heavens stand
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Speaker 1: far above us, and the earth lie under our feet.
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Speaker 1: Let the sky become as a stranger to us, but
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Speaker 1: the earth remain close to us as our nursing mother.
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Speaker 1: The brothers all consented to this proposal, with the exception
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Speaker 1: of Taharaimatia, the father of winds and storms, and he,
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Speaker 1: fearing that his kingdom was about to be overthrown, grieved
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Speaker 1: greatly at the thought of his parents being torn apart. Finally, however,
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Speaker 1: having come to an agreement as to their plans, lo wrong,
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Speaker 1: go Matani, the god and father of the cultivated food
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Speaker 1: of man, rises up that he may rund apart heaven
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Speaker 1: and Earth. He struggles, but he cannot run them apart.
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Speaker 1: Lo next Tangawa, the god and father of fish and reptiles,
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Speaker 1: rises up that he may rend apart heaven and earth.
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Speaker 1: He also struggles, but he cannot rend them apart. Lo.
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Speaker 1: Next whom Mia Tikitiki, the god and father of the
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Speaker 1: food of man, which springs without cultivation, rises up and struggles,
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Speaker 1: but ineffectually Lo. Then to Matanga, the god and father
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Speaker 1: of fierce human beings, rises up and struggles, but he
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Speaker 1: too fails in his efforts. Then, at last, slowly uprises
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Speaker 1: Tane Mohuta, the god and father of forests, of birds
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Speaker 1: and of insects, And he struggles with his parents in vain.
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Speaker 1: He strives to rend them apart with his hands and arms. Lo,
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Speaker 1: he pauses. His head is now firmly planted on his mother,
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Speaker 1: the earth his feet. He raises up and rests against
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Speaker 1: his father, the heaven. He strains his back and limbs
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Speaker 1: with mighty effort. Now are rent apart, Rangi and Papa.
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Speaker 1: And with cries and groans of woe, they shriek aloud.
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Speaker 1: Wherefore slay you thus your parents? Why commit you so
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Speaker 1: dreadful a crime as to slay us, as to rend
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Speaker 1: your parents apart? But Tani Mahuta pauses. Not he regards
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Speaker 1: not their shrieks and cries far far beneath him, he
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Speaker 1: presses down the earth, far far above him, he thrusts
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Speaker 1: up the sky. Then also there arose in the breast
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Speaker 1: of Tahara Matiyah, the god and father of winds and storms,
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Speaker 1: a fierce desire to wage war with his brothers because
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Speaker 1: they had rent apart their common parents. The god of
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Speaker 1: hurricanes and storms dreads also that the world should become too.
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Speaker 2: Fair and beautiful.
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Speaker 1: So he rises, follows his father to the realms above,
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Speaker 1: and hurries to the sheltered hollows.
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Speaker 2: In the boundless skies.
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Speaker 1: There he hides and clings and nestling. In this place
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Speaker 1: of rest, he consults long with his parent, and as
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Speaker 1: the vast heaven listens to the suggestions of Taharaimatia, thoughts
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Speaker 1: and plans are formed in his breast, and Taharaimatia understands
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Speaker 1: what he must do. He sends forth fierce squalls, whirlwinds,
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Speaker 1: dense clouds, massy clouds, dark clouds, gloomy thick clouds, fiery clouds,
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Speaker 1: clouds which precede hurricanes, clouds of fiery black clouds, reflecting
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Speaker 1: glowing red light, clouds wildly drifting from all quarters and
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Speaker 1: wildly bursting clouds of thunder storms and clouds hurriedly flying
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Speaker 1: in the midst of these, Taharaimatia himself sweeps wildly on
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Speaker 1: alas Alas, then rages the fierce hurricane, And whilst Tani
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Speaker 1: Mahuta and his gigantic forests still stand unconscious and unsuspecting,
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Speaker 1: the blast of the breath of the mouth of ta
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Speaker 1: Haraimatia smites them. The gigantic trees are snapped off right
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Speaker 1: in the middle alas Alas. They are rent to atoms,
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Speaker 1: dashed to the earth, with boughs and branches torn and
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Speaker 1: scattered and lying on the earth. Trees and branches all alike,
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Speaker 1: left for the insect, for the grub, and for loathsome
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Speaker 1: rottenness from the forests and their inhabitants. Ta Harimatia next
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Speaker 1: swoops down upon the seas and lashes in his wrath
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Speaker 1: the ocean ah ah waves steep as cliffs arise, whose
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Speaker 1: summits are so lofty that to look from them would
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Speaker 1: make the beholder giddy. These soon eddy in whirlpools, and Tangawa,
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Speaker 1: the god of ocean and father of all that dwell
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Speaker 1: therein flies affrighted through his seas. Ta haw Rhyamatia next
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Speaker 1: rushed on to attack his brothers, Rongo Matane and Huma Tiktiki,
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Speaker 1: the gods and progenitors of cultivated and uncultivated food. But Papa,
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Speaker 1: to save these for her other children, caught them up
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Speaker 1: and hid them in a.
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Speaker 2: Place of safety.
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Speaker 1: And so well were these children of hers concealed by
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Speaker 1: their mother Earth that taw haw Ryamatia sought for them
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Speaker 1: in vain. Taw haw Ryamatilla, having thus vanquished all his
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Speaker 1: other brothers, next rushed against Tou Matanga to try his
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Speaker 1: strength against his He exerted all his force against him,
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Speaker 1: but he could neither shake him nor prevail against him.
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Speaker 1: What did to Matanga care for his brother's wrath. He
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Speaker 1: was the only one of the whole party of brothers
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Speaker 1: who had planned the destruction of their parents, and had
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Speaker 1: shown himself brave and fierce innes war. To Matanga or
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Speaker 1: man still stood erect and unshaken upon the breast of
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Speaker 1: his mother Earth. And now at length the hearts of
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Speaker 1: heaven and the gods of storms became tranquil, and their
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Speaker 1: passions were assuaged. Up to this time, the vast heaven
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Speaker 1: has still ever remained separated from his spouse the earth.
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Speaker 1: Yet their mutual love still continues. The soft warm sighs
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Speaker 1: of her loving Bosom still ever rise up to him,
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Speaker 1: ascending from the woody mountains and valleys, and men call
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Speaker 1: these mists and the vast heaven. As he mourns through
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Speaker 1: the long nights, his separation from his beloved drops frequent
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Speaker 1: tears upon her Bosom, and men seeing these term them dewdrops.
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Speaker 1: Story of Demeter Greek from the Hymn of Callimachus. He
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Speaker 1: sings how Demeter was the first to cut off wheat,
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Speaker 1: straw and handfuls of ears, and introduced oxen to tread
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Speaker 1: out the corn. He tells also how she punishes those
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Speaker 1: who are guilty of disrespect to her power. She made
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Speaker 1: the sun of Triopus pitiable by hunger. Not yet were
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Speaker 1: the Palasgians inhabiting the Nidian land, but sacred Dotium.
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Speaker 2: But to thyself had raised.
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Speaker 1: A beautiful enclosure, thickly grown with trees. Scarce would an
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Speaker 1: arrow have penetrated it.
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Speaker 2: In it was the.
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Speaker 1: Pine in it, tall elms and pear trees also, and
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Speaker 1: beautiful sweet apples, whilst the water like as amber was
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Speaker 1: bursting forth from springs. Then the sun of Triopus hastened
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Speaker 1: forth with twenty servants, all in their prime, all giant men,
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Speaker 1: having armed them in both respects with hatchets and axes.
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Speaker 1: So they rushed without shame into the grove of Demeter.
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Speaker 1: Now there was a poplar, a large tree reaching to heaven,
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Speaker 1: and under it the nymphs there wont to disport themselves
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Speaker 1: in the noontide, which stricken first sounded an evil melody
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Speaker 1: for the rest. Demeter became aware that her sacred grove
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Speaker 1: was in danger, and said, in anger, who is hewing
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Speaker 1: down by beautiful trees? Forthwith, she likened herself to Nissip,
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Speaker 1: whom the state had appointed as her public priestess, And
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Speaker 1: she grasped in her hand the filets and poppies, and
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Speaker 1: kept her key on her shoulders. Then said she, soothing
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Speaker 1: the sad and shameless man, my son who fell'st the
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Speaker 1: sacred trees which are consecrated to God's stay, my son, child,
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Speaker 1: much beloved by thy parents, forbear and turn away thy servants,
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Speaker 1: lest any wise our lady Demeter be wroth with thee Demeter,
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Speaker 1: whose holy precinct thou art pillaging at her, then looking
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Speaker 1: askance more fiercely than a lioness with savage brood, Give way,
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Speaker 1: lest I fasten this great axe in thy flesh, these trees,
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Speaker 1: thou shalt behold my well roofed house, wherein I shall
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Speaker 1: ever and anon hold pleasant banquets to my heart's content
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Speaker 1: with my companions. So spake the youth, and Nemesis recorded
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Speaker 1: the wicked speech. Demet was wroth in an unspeakable degree,
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Speaker 1: and she became the goddess. Her steps indeed trod the ground,
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Speaker 1: but her head touched olympus. Then were they half dead?
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Speaker 1: I WoT when they had seen the awful goddess, and
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Speaker 1: on a sudden rushed away, having left the axe among
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Speaker 1: the oaks. The rest she left alone, for by constraint
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Speaker 1: they followed beneath their lord's hands. But she replied to
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Speaker 1: the king that vexed her, So so build thy hall,
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Speaker 1: thou dog, thou dog, wherein thou mayest hold banquets for
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Speaker 1: frequent festivals, thou shalt have here after forthwith she sent
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Speaker 1: upon him a grievous, fierce hunger, burning and violent. So
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Speaker 1: terrible was his appetite that he ate up everything his
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Speaker 1: mother had causing her to call on Neptune. Either remove
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Speaker 1: thou from him his sad disorder, or thyself take and
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Speaker 1: maintain him. For my tables have fallen short, reft are
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Speaker 1: my folds, and my stalls now void of beasts, and
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Speaker 1: at length my cooks have declined the task. Nay more,
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Speaker 1: they have unyoked the mules from the great wains, and
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Speaker 1: he ate the heifer which his mother was feeding for vesta,
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Speaker 1: and the prize gaining steed and war horse, and the
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Speaker 1: cat which lesser animals dread. O, Demeter, may he be
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Speaker 1: no friend to me who was hated by you? Sing,
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Speaker 1: ye virgins and ye mothers join the acclaim all Hail Demeter,
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Speaker 1: many nurturing of many measures.
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Speaker 2: And as the.
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Speaker 1: Four white maned steeds carry the basket, so shall the
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Speaker 1: Great Goddess wide ruling come, bringing to us fair spring,
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Speaker 1: fair summer, winter and autumn, and shall keep them for
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Speaker 1: us to another year. Hail Goddess, and preserve this city
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Speaker 1: and harmony and prosperity. And bring all things home ripe
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Speaker 1: from the fields, feed our cattle, support our fruit trees,
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Speaker 1: bring forth the ear, produce the harvest. Nurse also peace
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Speaker 1: that he who has sowed that same may reap be
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Speaker 1: propitious at my bidding. O Thou thrice prayed for widely
29:04
Speaker 1: ruling among goddesses, and of Chapter seven, Part one