As is well known, anthropomorphy is a trait
shared with all prominent members of the ancient Egyptian
pantheon, often in combination with animal features. Likewise,
ancient civilisations such as the Babylonians, the Hittites, the
Greeks, the Persians, the Indians, the Chinese and the Aztec all
widely painted, sculpted and described gods and goddesses in
terms of human beings. This raises the question to what extent
members of these cultures actually envisioned their gods as
humans?
Euhemerus of Messene (4th century BCE) was a Greek mythographer
credited with the view that the supernatural tales and
characters featured in mythology were really exaggerations of
mundane historical events. While his work has not withstood the
ravages of time, various classical writers of the Imperial
period reflected the opinion that the gods were really just
extraordinary human beings.
For the Greek essayist, Plutarch († 120 CE), for example, Osiris
was merely a “good king”:
“One of the first acts related of Osiris in his reign was to
deliver the Egyptians from their destitute and brutish manner of
living. This he did by showing them the fruits of cultivation,
by giving them laws, and by teaching them to honour the gods.
Later he travelled over the whole earth civilizing it without
the slightest need of arms …”
In commemoration of Euhemerus’ contribution to the theory of
myth, scholars customarily brand “Euhemerism” every type of
“historicizing” theory of myth that has been proposed since
Antiquity. To varying extents, these include more recent
champions of mythology such as Robert Graves, Joseph Fontenrose,
Samuel Kramer and Thorkild Jacobsen, who would argue that
characters such as Gilgamesh or Heracles had been
flesh-and-blood kings. But is Euhemerism a valid and useful
explanation of the phenomenon of deity? Does the “man”
hypothesis successfully explain the content of ancient myth?
It has to be conceded that historical events have at all times
and places been coloured by mythical imagery. Quite a bit of
mythological poetry was woven around the death of Julius Caesar
or the birth of Gautama Buddha, for instance, but in these and
most other cases it can be demonstrated that the mythical motifs
attached to these events had existed long before. Actual
historical persons have sometimes been deified, but never did
the motif of apotheosis itself originate with these people. As
far as we can tell, the mythology – in the form of “archetypes”
– has always preceded its application to worthy specimens of
Homo sapiens.
A vital indication that mythical “archetypes”
themselves never took their cue from the lives and times of
human beings is the profound astral nature of the
deities, ancestors and heroes sported in world mythology.
Euhemerists have generally responded in two different ways to
the undeniable celestial association of the gods and goddesses.
Their first resort was to catasterism, the belief that
deceased people or their souls went up to the sky and turned
into a star, a planet, a comet or a meteor.
A second popular apology in the classical period was the
reinterpretation of sky-related elements in myth as garbled
memories of the scientific accomplishments of the
‘‘divine” humans. For example, Lucian of Samosata (2nd century
CE) was credited with the belief that Phaethon, the son of the
sun god who set the world ablaze, was just an early stargazer,
who died while investigating the course of the sun. And the
Greek historian, Diodorus of Sicily (1st century BCE), treated
Atlas, the giant mountain-like bearer of the sky, as an early
star watcher:
“They also say that he perfected the science of astrology and
was the first to publish to mankind the doctrine of the sphere;
and it was for this reason that the idea was held that the
entire heavens were supported upon the shoulders of Atlas, the
myth darkly hinting in this way at his discovery and description
of the sphere.”
Hesperus, the evening star, was a king... “distinguished above
the others for his piety, justice to his subjects, and love of
mankind”, who “...having once climbed to the peak of Mount
Atlas, was suddenly snatched away by mighty winds while he was
making his observations of the stars, and never was seen again;
and because of the virtuous life he had lived and their pity for
his sad fate the multitudes accorded to him immortal honours and
called the brightest of the stars of heaven after him.”
Neither argument is acceptable from a modern point of view and
gods such as Osiris, Atlas and Hesperus were clearly based on
celestial phenomena from the start. What, then, led ancient
societies to portray these gods as human beings?
Contributed by Rens Van der Sluijs
www.mythopedia.info
Further Reading:
The Mythology of the World Axis; Exploring the Role of Plasma
in World Mythology
www.lulu.com/content/1085275
The World Axis as an Atmospheric Phenomenon
www.lulu.com/content/1305081