There was no letter for Sophie the next morning. All through the interminable day at school she was bored stiff. She took care to be extra nice to Joanna during the breaks. On the way home they talked about going camping as soon as the woods were dry enough.
After what seemed an eternity2 she was once again at the mailbox. First she opened a letter postmarked in Mexico. It was from her father. He wrote about how much he was longing3 for home and how for the first time he had managed to beat the Chief Officer at chess. Apart from that he had almost finished the pile of books he had brought aboard with him after his winter leave.
And then, there it was--a brown envelope with her name on it! Leaving her schoolbag and the rest of the mail in the house, Sophie ran to the den4. She pulled out the new typewritten pages and began to read:
THE MYTHOLOGICAL5 WORLD PICTURE
Hello there, Sophie! We have a lot to do, so we'll get started without delay.
By philosophy we mean the completely new way of thinking that evolved in Greece about six hundred years before the birth of Christ. Until that time people had found answers to all their questions in various religions. These religious explanations were handed down from generation to generation in the form of myths. A myth is a story about the gods which sets out to explain why life is as it is.
Over the millennia7 a wild profusion8 of mythological explanations of philosophical9 questions spread across the world. The Greek philosophers attempted to prove that these explanations were not to be trusted.
In order to understand how the early philosophers thought, we have to understand what it was like to have a mythological picture of the world. We can take some Nordic myths as examples. (There is no need to carry coals to Newcastle.)
You have probably heard of Thor and his hammer. Before Christianity came to Norway, people believed that Thor rode across the sky in a chariot drawn10 by two goats. When he swung his hammer it made thunder and lightning. The word "thunder" in Norwegian--"Thor-d0n"--means Thor's roar. In Swedish, the word for thunder is "aska," originally "as-aka," which means "god's journey" over the heavens.
When there is thunder and lightning there is also rain, which was vital to the Viking farmers. So Thor was worshipped as the god of fertility.
The mythological explanation for rain was therefore that Thor was swinging his hammer. And when it rained the corn germinated12 and thrived in the fields.
How the plants of the field could grow and yield crops was not understood. But it was clearly somehow connected with the rain. And since everybody believed that the rain had something to do with Thor, he was one of the most important of the Norse gods.
There was another reason why Thor was important, a reason related to the entire world order.
The Vikings believed that the inhabited world was an island under constant threat from outside dangers. They called this part of the world Midgard, which means the kingdom in the middle. Within Midgard lay Asgard, the domain13 of the gods.
Outside Midgard was the kingdom of Utgard, the domain of the treacherous14 giants, who resorted to all kinds of cunning tricks to try and destroy the world. Evil monsters like these are often referred to as the "forces of chaos15." Not only in Norse mythology16 but in almost all other cultures, people found that there was a precarious balance between the forces of good and evil.
One of the ways in which the giants could destroy Midgard was by abducting17 Freyja, the goddess of fertility. If they could do this, nothing would grow in the fields and the women would no longer have children. So it was vital to hold these giants in check.
Thor was a central figure in this battle with the giants. His hammer could do more than make rain; it was a key weapon in the struggle against the dangerous forces of chaos. It gave him almost unlimited18 power. For example, he could hurl19 it at the giants and slay20 them. And he never had to worry about losing it because it always came back to him, just like a boomerang.
This was the mythological explanation for how the balance of nature was maintained and why there was a constant struggle between good and evil. And this was precisely21 the kind of explanation that the philosophers rejected.
But it was not a question of explanations alone.
Mortals could not just sit idly by and wait for the gods to intervene while catastrophes22 such as drought or plague loomed23. They had to act for themselves in the struggle against evil. This they did by performing various religious ceremonies, or rites24.
The most significant religious ceremony in Norse times was the offering. Making an offering to a god had the effect of increasing that god's power. For example, mortals had to make offerings to the gods to give them the strength to conquer the forces of chaos. They could do this by sacrificing an animal to the god. The offering to Thor was usually a goat. Offerings to Odin sometimes took the form of human sacrifices.
The myth that is best known in the Nordic countries comes from the Eddie poem "The Lay of Thrym." It tells how Thor, rising from sleep, finds that his hammer is gone. This makes him so angry that his hands tremble and his beard shakes. Accompanied by his henchman Loki he goes to Freyja to ask if Loki may borrow her wings so that he can fly to Jotunheim, the land of the giants, and find out if they are the ones who have stolen Thor's hammer.
At Jotunheim Loki meets Thrym, the king of the giants, who sure enough begins to boast that he has hidden the hammer seven leagues under the earth. And he adds that the gods will not get the hammer back until Thrym is given Freyja as his bride.
Can you picture it, Sophie? Suddenly the good gods find themselves in the midst of a full-blown hostage incident. The giants have seized the gods' most vital defensive25 weapon. This is an utterly26 unacceptable situation. As long as the giants have Thor's hammer, they have total control over the world of gods and mortals. In exchange for the hammer they are demanding Freyja. But this is equally unacceptable. If the gods have to give up their goddess of fertility--she who protects all life--the grass will disappear from the fields and all gods and mortals will die. The situation is deadlocked27.
Loki returns to Asgard, so the myth goes, and tells Freyja to put on her wedding attire28 for she is (alas!) to wed11 the king of the giants. Freyja is furious, and says people will think she is absolutely man-crazy if she agrees to marry a giant.
Then the god Heimdall has an idea. He suggests that Thor dress up as a bride. With his hair up and two stones under his tunic29 he will look like a woman. Understandably, Thor is not wildly enthusiastic about the idea, but he finally accepts that this is the only way he will ever get his hammer back.
So Thor allows himself to be attired30 in bridal costume, with Loki as his bridesmaid.
To put it in present-day terms, Thor and Loki are the gods' "anti-terrorist squad31." Disguised as women, their mission is to breach32 the giants' stronghold and recapture Thor's hammer.
When the gods arrive at Jotunheim, the giants begin to prepare the wedding feast. But during the feast, the bride--Thor, that is--devours an entire ox and eight salmon33. He also drinks three barrels of beer. This astonishes Thrym. The true identity of the "commandos" is very nearly revealed. But Loki manages to avert34 the danger by explaining that Freyja has been looking forward to coming to jotunheim so much that she has not eaten for a week.
When Thrym lifts the bridal veil to kiss the bride, he is startled to find himself looking into Thor's burning eyes. Once again Loki saves the situation by explaining that the bride has not slept for a week because she is so excited about the wedding. At this, Thrym commands that the hammer be brought forth35 and laid in the bride's lap during the wedding ceremony.
Thor roars with laughter when he is given the hammer. First he kills Thrym with it, and then he wipes out the giants and all their kin6. And thus the gruesome hostage affair has a happy ending. Thor--the Batman or James Bond of the gods--has once again conquered the forces of evil.
So much for the myth itself, Sophie. But what is the real meaning behind it? It wasn't made up just for entertainment. The myth also tries to explain something. Here is one possible interpretation36:
When a drought occurred, people sought an explanation of why there was no rain. Could it be that the giants had stolen Thor's hammer?
Perhaps the myth was an attempt to explain the changing seasons of the year: in the winter Nature dies because Thor's hammer is in jotunheim. But in the spring he succeeds in winning it back. So the myth tried to give people an explanation for something they could not understand.
But a myth was not only an explanation. People also carried out religious ceremonies related to the myths. We can imagine how people's response to drought or crop failure would be to enact37 a drama about the events in the myth. Perhaps a man from the village would dress up as a bride--with stones for breasts--in order to steal the hammer back from the giants. By doing this, people were taking some action to make it rain so the crops would grow in their fields.
There are a great many examples from other parts of the world of the way people dramatized their myths of the seasons in order to speed up the processes of nature.
So far we have only taken a brief glimpse at the world of Norse mythology. But there were countless38 myths about Thor and Odin, Freyr and Frey a, Hoder and Balder and many other gods. Mythologica notions of this kind flourished all over the world until philosophers began to tamper39 with them.
A mythological world picture also existed in Greece when the first philosophy was evolving. The stories of the Greek gods had been handed down from generation to generation for centuries. In Greece the gods were called Zeus and Apollo, Hera and Athene, Dionysos and Ascle-pios, Heracles and Hephaestos, to mention only a few of them.
Around 700 B.C., much of the Greek mythology was written down by Homer and Hesiod. This created a whole new situation. Now that the myths existed in written form, it was possible to discuss them.
The earliest Greek philosophers criticized Homer's mythology because the gods resembled mortals too much and were just as egoistic and treacherous. For the first time it was said that the myths were nothing but human notions.
One exponent40 of this view was the philosopher Xe-nophanes, who lived from about 570 B.C. Men have created the gods in their own image, he said. They believe the gods were born and have bodies and clothes and language just as we have. Ethiopians believe that the gods are black and flat-nosed, Thracians imagine them to be blue-eyed and fair-haired. If oxen, horses, and lions could draw, they would depict41 gods that looked like oxen, horses, and lions!
During that period the Greeks founded many city-states, both in Greece itself and in the Greek colonies in Southern Italy and Asia Minor42, where all manual work was done by slaves, leaving the citizens free to devote all their time to politics and culture.
In these city environments people began to think in a completely new way. Purely43 on his own behalf, any citizen could question the way society ought to be organized. Individuals could thus also ask philosophical questions without recourse to ancient myths.
We call this the development from a mythological mode of thought to one based on experience and reason. The aim of the early Greek philosophers was to find natural, rather than supernatural, explanations for natural processes.
Sophie left the den and wandered about in the large garden. She tried to forget what she had learned at school, especially in science classes.
If she had grown up in this garden without knowing anything at all about nature, how would she feel about the spring?
Would she try to invent some kind of explanation for why it suddenly started to rain one day? Would she work out some fantasy to explain where the snow went and why the sun rose in the morning?
Yes, she definitely would. She began to make up a story:
Winter held the land in its icy grip because the evil Muriat had imprisoned44 the beautiful Princess Sikita in a cold prison. But one morning the brave Prince Bravato came and rescued her. Sikita was so happy that she began to dance over the meadows, singing a song she had composed inside the dank prison. The earth and the trees were so moved that all the snow turned into tears. But then the sun came out and dried all the tears away. The birds imitated Sikita's song, and when the beautiful princess let down her golden tresses, a few locks of her hair fell onto the earth and turned into the lilies of the field ...
Sophie liked her beautiful story. If she had not known any other explanation for the changing seasons, she felt sure she would have come to believe her own story in the end.
She understood that people had always felt a need to explain the processes of nature. Perhaps they could not live without such explanations. And that they made up all those myths in the time before there was anything called science.
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1
precarious
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| adj.不安定的，靠不住的；根据不足的 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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longing
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| n.（for）渴望 | |
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den
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| n.兽穴；秘密地方；安静的小房间，私室 | |
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mythological
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| adj.神话的 | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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millennia
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| n.一千年，千禧年 | |
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profusion
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| n.挥霍；丰富 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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wed
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| v.娶，嫁，与…结婚 | |
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germinated
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| v.（使）发芽( germinate的过去式和过去分词 ) | |
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domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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treacherous
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| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
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chaos
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| n.混乱，无秩序 | |
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mythology
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| n.神话，神话学，神话集 | |
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abducting
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| 劫持，诱拐( abduct的现在分词 )； 使（肢体等）外展 | |
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unlimited
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| adj.无限的，不受控制的，无条件的 | |
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hurl
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| vt.猛投，力掷，声叫骂 | |
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slay
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| v.杀死，宰杀，杀戮 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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catastrophes
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| n.灾祸( catastrophe的名词复数 )；灾难；不幸事件；困难 | |
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loomed
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| v.隐约出现，阴森地逼近( loom的过去式和过去分词 )；隐约出现，阴森地逼近 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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defensive
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| adj.防御的；防卫的；防守的 | |
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utterly
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| adv.完全地，绝对地 | |
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deadlocked
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| 陷入僵局的；僵持不下的 | |
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attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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tunic
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| n.束腰外衣 | |
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attired
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| adj.穿着整齐的v.使穿上衣服，使穿上盛装( attire的过去式和过去分词 ) | |
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squad
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| n.班，小队，小团体；vt.把…编成班或小组 | |
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breach
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| n.违反，不履行；破裂；vt.冲破，攻破 | |
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salmon
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| n.鲑，大马哈鱼，橙红色的 | |
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avert
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| v.防止，避免；转移(目光、注意力等) | |
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forth
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| adv.向前；向外，往外 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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enact
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| vt.制定(法律)；上演，扮演 | |
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countless
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| adj.无数的，多得不计其数的 | |
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tamper
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| v.干预，玩弄，贿赂，窜改，削弱，损害 | |
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exponent
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| n.倡导者，拥护者；代表人物；指数，幂 | |
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depict
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| vt.描画，描绘；描写，描述 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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purely
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| adv.纯粹地，完全地 | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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