Mythemes I

FOOTNOTES:

{1  There is no longer any doubt that there is, indeed, a human nature that is shared by all homo sapiens.  This is why absolutist behaviorism is wrong.  Evolutionary psychology is conclusive on this point.  The best book for dispelling the myth that there is no (universal) nature to the human mind is Steven Pinker’s “The Blank Slate”.}

{2  Most inter-racial love stories have happy endings, as with “Guess Who’s Coming To Dinner” (1967) and “Belle” (2013).  Pop culture has replicated the plot-line many times.  The 2008 film, “The Other End of the Line” is about an Indian woman and an American man.  The 2012 film, “Emperor” is about a Japanese woman and an American man.}

{3  There have been at least three films in which the plot has involved an Israeli Jew and a Palestinian Muslim: “David and Fatima [alt. Layla]” (made for TV; 1983; see footnote 4 below), “Gesher Tzar Me’od” [On a Narrow Bridge; 1985], and “David and Fatima” (unrelated to the former; 2008).  The 2005 movie, “David & Layla” is about a Jewish man and a Kurdish woman in New York City.}

{4  Bizarrely, records of this film have been all-but-erased from existence.  Until c. 2014, it had been available for DVD rental on Netflix.}

{5  Rarely is the adoption of an enticing leitmotif done deliberately (as a decision to adopt): “Hey, THAT’S a nifty idea.  So let’s go with it rather than the other alternatives!”  Memes propagate due to a (blind) natural selection; not because people are conscientiously “shopping” as if for consumer products in a marketplace of brand-name memes.  Universal proclivities are at play; and nobody gets to pick what those are.  More to the point: Never has a group undertaken a project of harvesting (and curating) memes in order to construct a custom-tailored memeplex for themselves.  That’s not how cultures coalesce.  Even a bespoke memeplex was designed by a blind process.  Though EVERY memeplex is a social construct, no memeplex is seen as such, especially once it is sacralized.  It’s hard to sanctify something that one recognizes as confectionary.  (For similar reasons, narrative vehicles are rarely recognized as narrative vehicles; i.e. as mere vehicles the propagation of certain memes.)  And nothing that is derivative can be deemed sui generis…which precludes consecration.}

{6  The Ahmaddiyya conflate the notions of the “Masih” and the “Mahdi”, believing he has already come in the form of Punjabi demagogue, Mirza Ghulam Ahmad of Qadian (in the 19th century).}

{7  Incidentally, the man-fashioned-from-clay trope ALSO goes back to the Sumerians / Akkadians.  In the Epic of Gilgamesh, the mother-goddess “Aruru” fashions Enkidu from clay.  The Assyrians may well have told similar tales, which makes it unsurprising that it ended up in Syriac lore…and thus into the Koran.}

{8  Parallels with Christian lore: Horus was born of a virgin on the winter solstice beneath a bright star (probably a reference to Sirius), and attended by three kings (see footnote 24 below).  He was later baptized in a river (the Nile), had twelve disciples, and was known alternately as the “Lamb of God” and the “Good Shepherd”.  He was said to have performed miracles–including raising the dead, healing the sick, and walking on water.  He was thought of in certain ways as a savior-god.  Horus was eventually crucified; then rose from the dead after three days.  Wall art in the temple at Karnak depicts the annunciation, immaculate conception, veneration, crucifixion, resurrection, and ascension of Horus.}

{9  Parallels with Christian lore: Dionysus was born of a virgin on the winter solstice.  He was referred to as the “King of Kings” (see footnote 25 below) as well as the “Alpha and Omega” [the beginning and the end].  He was resurrected and ascended to heaven.  Most strikingly was Mithra(s), who was said to have had a preternatural birth on the winter solstice. (See footnote 26 below.)  He had twelve apostles (typically associated with the signs of the Zodiac) and is reputed to have performed wondrous miracles.  Moreover, he was referred to as “The Way”, “The Truth”, “The Light”…and even as the “Son of God”.  After sacrificing himself to save mankind, he rose from the dead after three days…then ascended to heaven. (See footnote 27 below.)  Meanwhile: Attis was born of a virgin on the winter solstice, was crucified, and then rose from the dead after three days.  Last but not least: Krishna–seen as the incarnation of the god, Vishnu–was born of a virgin and baptized in a river; and is said to have been a carpenter, performing miracles whilst showing people the way to the divine (Brahma).  He too was resurrected.  Such figures are human incarnations of the divine.  Savior gods are often said to have been born of virgins–because such births are PURE.}

{10  Also adopted by proto-Germanic peoples from Indic lore was the swastika, which appears in some ancient carvings in northern Europe, later became an icon for Thor’s hammer, and was eventually adopted by the Teutonic Knights.  In the 1920’s, an Austrian madman appropriated it as the symbol for his fascist movement.  Meanwhile, “Dyeus” was derived from the Etruscan pronunciation of “Zeus”: “Dias”…which became “Deus Pater” [sky god]…which became “Jupiter” in Vulgar Latin.}

{11  The Akkadian “Enlil” (adapted from the Sumerian “Nunamnir”) was alternately posited as the godhead, with the thunderbolt-wielding “Ninurta” (adapted from the Sumerian “Nin-gursu”) as his son.  Ref. the Epic of Ziusudra (a.k.a. “Eridu Genesis”) and the Myth of An-Zu.}

{12  Also note Mark 6:34 and 14:27; Matthew 2:6, 9:36, 25:32, and 26:31.  In the Epistles, note Hebrews 13:20 (as well as First Peter 2:25 and 5:4).  In this idiom, followers are seen as a flock (alt. as sheep) in need of a shepherd–who will protect and guide them.}

{13  Another interesting case-study is the mermaid–an archetype that goes back to the Assyrians.  Such magical aquatic females were associated with the goddess, Atargatis.  The ancient Greeks posited “sirens” (ref. Homer’s Calypso of Ogygia) and told tales of “nereids” / “oceanids” (as with Persa, Amphitrite, and Ianeira).  Meanwhile, “naiads” dwelled in fresh-water lakes.  The Persians posited “maneli”.  During the Renaissance, such enchanting creatures were referred to as “undines”; while “limnaeds” dwelled in freshwater lakes (the most famous of which was the Lady of the Lake in Arthurian Legend).  In “One Thousand and One Nights”, we hear about “Djullanar the sea-girl”.  (There are also mermaids featured in the tale of Bulukiya.)  Picts / Scots told tales of “ceasg”.  French told tales of “Melusine”.  Slavs told tales of “rusalki”.  Siberians told tales of “alara”.  The founding of the Polish capital, War-sawa, was based on the tale of a mermaid named “Sawa”.  To this day, American natives of the Amazon tell tales of the mysterious lady of the waters: “[u]Iara”.  Hindus and Buddhists tell tales of “apsaras” (notably, the mermaid princess, “Suvann[a]-Maccha”).  The Chinese tell tales of the “jiaoren” (ref. the “Classic of the Mountains and Seas”).  The Japanese tell tales of “nin-gyo”.  And the Siamese tell tales of “pongsa wadarn”.  Ethereal female entities don’t just dwell in bodies of water, though.  They can also reside in the heavens: see footnote 16 below.}

{14  Recurring motifs have been catalogued (and classified) in the Aarne-Thompson index of folktale types.}

{15  One might refer to this phenomenon as reification-run-amok.  Sooner or later, virtually ALL reification invariably runs amok.  After all, that is the nature of reification.  I explore mytheme-milking in Appendix 2, at the end of part II of this essay.}

{16  The theme of beautiful celestial maidens is, unsurprisingly, quite popular–as there are “Apsara” (Vedic), “Yakshini” (Hindu / Jain) “Vidhya Dhari” (Khmer Buddhist), “Tennin” / “Tennyo” (Japanese Buddhist), and “nymphs” (Greco-Roman).  Variations on the theme (female entities who tend to intervene in worldly affairs) include “pixies” (Celtic), “sylphs” (Swiss), and “wights” [alt. disir / puki / hulders] (Norse).  The myriad versions of fairies in European folklore (e.g. “[e]sprites”) have populated “fairytales” since the Middle Ages (see footnote 13 above).  In the Koran, we find several ideas coopted from other (antecedent) myths–notably the wide-eyed, angelic virgins of “Jannah”: the notion of “huriyya” (a.k.a. “h[o]uri”) as nubile concubines in the hereafter was lifted directly from Persian myths of the “pari”…which would become the basis for the term “fairy”.  Meanwhile, the concept of angels originated in Zoroastrian cosmogony: the “yazatas”.}

{17  Ref. Bruno Bettelheim’s “The Uses of Enchantment”; p. 91-93.}

{18  In East India, the Hmar tell tales of Hrum[-sawm] and Tukbem[-sawm] (“sawm” means ten).  Also notable is the tale of “The brother and sister of Liendo” [“Lien-do hai unau”].}

{19  For more, see the work of Frans de Waal, Scott Atran, Pascal Boyer, Robert Trivers, and Robert M. Sapolsky.}

{20  It is common for gods to be seen as dwelling on mountains.  The most well-known case is that of Olympus in Greek mythology.  It is natural to think the godhead resides on a mountain-top, as it is the highest place–inaccessible and closest to the heavens.  It is also an optimal vantage-point for seeing the world–ideal for an all-seeing god, looking down upon mere mortals from on high.  We find this leitmotif around the world–from Sinjar in Yazidi mythology to Kunlun in Chinese mythology to the home of the Aztec storm-god, Tlaloc.  I explore the significance of sacred mountains in my essay: “Pilgrimage”.}

{21  The tale of Abraham’s unconditional Faith being tested by Yahweh (by showing he was willing to kill his own son) was likely a reworking of the ancient Greek legend of Agamemnon of Mycenae.  In order to appease the gods (spec. Artemis), the military hero was told that he must sacrifice his daughter, Iphigenia.  He was willing to oblige, as currying favor with the gods was needed for him to be victorious against the Trojans.  At the last minute, he was notified that–having demonstrated his fealty–he could replace his daughter with a stag.  The Hebrew version was likely concocted during the Exilic Period; so the the Greek tale likely predates it.}

{22  There may be a trade-off between these two factors.  That is: A less adaptable theme might be FORCE-FIT if it proves to have sufficient utility.  Otherwise, a theme with middling utility might be adopted simply because it fits so perfectly into the incumbent memeplex.}

{23  Interesting tid-bit: The term for a clergyman who delivers the liturgy, “pastor”, was Vulgar Latin for “shepherd”.}

{24  Commonly referred to as “magi” (from the Persian through Vulgar Latin), these men heralded from key lands of the east: Balthazar (Assyrian), Melchior (Persian), and Caspar (Indian).  This symbolizes the accession of Babylonian, Zoroastrian, and Hindu Faiths to the NEW king, and thus to the new Faith.  Caspar is probably a distortion of Gaspar, who was based on the Indo-Parthian king, Guda-paras[h]a (Latinized to “Gondophares”).  The magi are rendered in Syriac as Larvandad [probably a distortion of “Vendidad”], Hormisdas [probably a distortion of “Ahura Mazda”], and Gushnasaph [probably based on a character in the “Cave of Treasures” by Ephrem of Nisibis].  The fabled north star that the magi are said to have followed was most likely the luminescent planet, Venus.  Japanese Buddhists would have referred to Polaris as “Myoken”; the Hindus would have referred to it as “Dhruva”.  We now just refer to it as “Polaris”.}

{25  “King of Kings” was a common appellation for great rulers–as with the “Xsayathiya[nam]” / “Shah-e-Shahan” (commonly rendered “Shah-en-Shah”) of Persia.  The Turkic-Mongol peoples of the Eurasian Steppes used the honorific “Khan of Khans”–as with “Chin[g]gis Khan” [Universal King].}

{26  The winter solstice is the time of year that the sun (almost) dies, and is then born again (in the northern hemisphere).  The descending and ascending sun on the horizon represents darkness temporarily overcoming light…before light once more starts prevailing over darkness.  This is the logical time to designate the birth of a savior-figure.  In Anglo-saxon tradition, “Modra-niht” (night of mothers) was an auspicious event held on the solstice (mothers being symbols of birth)…going back to the cosmogony of those who erected Stone Henge.  The occasion was known as “Yule-tide” in Germanic tradition, “Yol” in Norse tradition.  The attendant “three kings” in Christian tales of the nativity may have been based on the three stars on Orion’s belt, which align with Sirius during the winter solstice (see footnote 24 above).  Meanwhile, the spring equinox, when day finally overtakes night (in the northern hemisphere) is the logical time for resurrection to take place.}

{27  Given all these parallels (see footnote 32 below), it makes sense that Mithra-ism thrived during the same period of time as early Christianity: from the 1st to 5th century A.D. (by which time it had been eradicated by the Christianized Roman Imperium; being as it was beholden to the Vatican Magisterium).  In the Mithraic cults, the deified figure was a Romanized adaptation of the original Indo-Persian icon, which dated back to the early 2nd millennium B.C. (as attested by the Hittite “Bogaz-köy” tablets, written in Old Assyrian cuneiform).  Mithra(s) was later adopted as the personification of Light in Zoroastrianism.  By the 3rd century A.D., Mithra-ism was the predominant cult movement across the Roman Empire–from the Iberian Peninsula, across Europe, Greece, Illyria, and Anatolia…all the way to Armenia and northern Mesopotamia…and, yes, throughout the Levant.  This means that it would have been known to 1st-century Palestinians–including those following a Jewish carpenter from the Galilee.  Mithraic ceremonies included ritual suppers, replete with drinking wine and breaking bread.  The meal was believed to be presided over by Mithras himself.  (Sound familiar?)  Mithra-ism’s savior-god motif sated the craving for salvation that was surely widespread at the time…by ALL walks of life.  This was the same craving that would be sated by Paulin Christology.}

{28  Typology is, of course, a complete charade–an instance of circular reasoning even a child could recognize.  Such legerdemain is a textbook example of “post hoc ergo proctor hoc”.  Clearly, authors wrote the various New Testament passages to accord with Old Testament prophecies–which they had readily available to them.  Indeed, the Hebrew Bible was riddled with so many pending prognostications, they likely felt obliged to fulfill them when tailoring their own lore.  To be surprised by this is naive.  To be impressed by this is to confess idiocy.}

{29  Parallels with Christian lore: Dionysus was born of a virgin on the winter solstice.  He was referred to as the “King of Kings” as well as the “Alpha and Omega” [the beginning and the end].  He was resurrected.}

{30  In some versions of the story, Myrr[h]a had sex with her own father, King Cinyras of Cyprus–though in a very abstract, preternatural way.  In other versions of the lore, Zeus impregnated Danae, who then gave birth to Perseus.}

{31  Parallels with Christian lore: Horus was born of a virgin on the winter solstice beneath a bright star (probably a reference to Sirius), and attended by three kings (see the discussion of trinities in part II of this essay).  He was later baptized, had twelve apostles, and was known alternately as the “Lamb of God” and the “Good Shepherd”.  He was eventually crucified; and then rose from the dead after three days.  Wall art in the temple at Karnak depicts the annunciation, immaculate conception, veneration, crucifixion, resurrection, and ascension of Horus.}

{32  This was also found in Mitanni lore.  Parallels with Christian lore: Mithra(s) was born of a virgin on the winter solstice.  He had twelve apostles and was referred to as “The Way”, “The Truth”, “The Light”, and even as the “Son of God”.  After sacrificing himself to save mankind, he rose from the dead after three days…then ascended to heaven.  (See footnote 27 above.)}

{33  Parallels with Christian lore: Attis was born of a virgin on the winter solstice, was crucified, and then rose from the dead after three days.}

{34  The coming savior-figure, Saoshyant, is also supposed to be conceived immaculately.  For a list of savior-figures around the world, see my essay: “The History Of Exalted Figures”.}

{35  In another version, Aemila was said to have been impregnated by Mars.}

{36  Note that this tale bears a striking resemblance to a piece of apocrypha associated with the Ancient Greek philosopher, Parmenides of Elea (from the early 5th century B.C.)  According to verse attributed to Parmenides, he gleaned his insights via revelation from a goddess during an otherworldly journey, in which he was taken up to the celestial spheres.  How did he get there?  You guessed it: By riding a flying mare.}

{37  This was later elaborated upon in Bukhari’s Hadith (4/54/429 and 5/58/227).  In comparing the “sahih” Hadith to virtually ANY OTHER sacred history, the former come out looking rather adolescent.  As with the Koran, the Hadith are crudely hewn apocrypha comprised–in large part–of revamped folklore from antecedent traditions (a topic I explore in my essay: “Syriac Source-Material For Islam’s Holy Book”.)}

{38  This tree of knowledge is also referred to as the “Sidrat al-Muntaha”, located at the end of the 7th heaven.  It is ironic, as it was eating from the tree of knowledge that led to mankind’s fall IN THE FIRST PLACE.  Suddenly, the Abrahamic deity decided that it was a GOOD thing to eat from the tree of knowledge.}

{39  The Korean version of “qilin” was “girin”, the Siamese version was “gilen”, and the Japanese version was “kirin”.  Unicorns go back to the proto-Brahmic mythology of the Indus Valley civilization.  The Persians had “Shadhavar”.  The Russians had “Indrik”.  Even medieval Christians tried to get in on the action, opting to translate the Hebrew “re’em” in the Book of Job as “unicorn” instead of “aurochs” (a kind of cattle).  In pre-Islamic Arabian myth, there were tales of a unicorn-like creature known as the “shad’havar”, which were ALSO likely lifted from Persian myth.  For reasons that are elusive, unicorns–especially winged–came to be the go-to creature for enchantment.}

{40  There even existed Pahlavi Psalters in the region going back to the 6th century–which were themselves based on the (Syriac) writings of the Nestorian proselyte, “Mar” Aba of Asorestan (a.k.a. “Abba The Great”).  As mentioned, the idea of the “Sirat al-Mustaqim” (the Ishmaelite version of the “Chinvat Bridge”) and of angelic “houri” were also appropriated from Persian lore (ref. the “Bundahishn”).  As I discuss in my essay, “The Syriac Origins Of Koranic Text”, while the majority of Mohammedan lore was appropriated from Syriac material, several Persian memes were co-opted.}