Feminism in Mythology and Religion

FEMINISM IN MYTHOLOGY AND RELIGION [with Rejoinder]
Author(s): D. W. J. McForan and Panos D. Bardis

Source: International Journal on World Peace , OCT-DEC 1989, Vol. 6, No. 4 (OCT-DEC
1989), pp. 20-29
Published by: Paragon House
Stable URL: https://www.jstor.org/stable/20751402
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COMMENTARY
FEMINISM IN MYTHOLOGY AND RELIGION_

To the Editor:
Panos D. Bardis's article, "Heavenly Hera Heralds Heroines: Peace

Through Crosscultural Feminist Symbols and Myths55 {International Journal
on World Peace, October-December 1988, pp. 89-111), is a comprehensive
masterpiece which should engender much interest not only among classicists
but also among those scholars whose interest lies in the synthesis of
knowledge, the results of which can often be used to clarify contemporary
issues.
To this end, tracing the development and transfiguration of ancient
beliefs, and their resultant residue in contemporary society, has much to
commend it, and Professor Bardis elucidates his thesis skillfully and com
passionately. It is also pleasing to see how clearly Bardis explains the means
by which the intricacies of the "legend55 of the "heroine55 have become
subsumed within a variety of cultures and subcultures.
Through a wealth of information embracing a whole host of crosscultural
sources, Bardis has eloquently exemplified the continuity of the "Great
Mother55 theme throughout the ancient world and deftly manages to explain
both the transformation and transfiguration of the theme as it slowly spread
outward from the Near East. However, I feel obliged to take issue with
Professor Bardis over a minor point of detail.
"Myth,55 or "mythology,55 ordinarily reflects for us those beliefs usually
held by a preliterate society which attribute natural phenomena to the
actions or activities of "superhuman55 beings, and are an attempt to explain
the origins of social customs. As such, we view them as "fictional55 and
"unproven.55 Simply put, one man5s "belief55 is another man5s "myth.55
Personally speaking, I am unable to accept that the religious development
of Christianity (for example) has any greater monopoly on truth than the
religions of Ancient Egypt, Greece, or Rome. At its essence, Christianity
itself embodies an unproven mythology which surrounds the activities of
Jesus Christ, which equate very well with those described by Bardis in his
paper. The use of the term "myth,55 or that of "mythology,55 therefore, in
my opinion, reflects an attitude of arrogance which debases the subject
under discussion. It would be far more consistent for scholars discussing
the religions of the Ancient World to do so within the terminology of
"religion,55 rather than imply some sort of intellectual arrogance by applying
20 INTERNATIONAL JOURNAL ON WORLD PEACE

VOL. VI NO. 4 OCT-DEC1989

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COMMENTARY
the term "mythology55 to those beliefs. Similarly, we should apply the same
standards to both the beliefs of the Near East and those of Islam, Buddhism,
Sikhism, etc.
At this juncture, let me quite clearly state that my argument here is not
solely with my very good friend Panos Bardis, but with most scholars of
the field. I have simply taken the opportunity, after studying Bardis5s
scholarly analysis, to present my own ideas regarding this subject.
There is no shadow of a doubt that it would be difficult to disagree with
much?if anything?which Professor Bardis has written. Much of what he
writes of the egalitarian struggles of women is particularly pertinent to the
status of women today, and the women's liberation movement would do
well to take cognizance of it. But, perhaps, the greatest strength of Bardis5s
analysis is his clear demonstration that ideas which currently exist concerning
the status of women in ancient societies are very wide of the mark. His
exposition regarding the Code of Hammurabi is pertinent and succinct.
However, in his discussion of matrilocal marriage and the subsequent
matrilineal descent, he omits to state that matriliny has always been
enshrined within Judaic law. Similarly, metronymy currently survives in the
Iberian Peninsula, with daughters taking their mother5s family name; and,
in France, recent legal changes now permit a married woman to retain her
unmarried surname.
I can but wholeheartedly agree with Bardis5s conclusions that the per
petuation of these ancient religious practices and their subsequent trans
formation to other cultures have done much to prevent the total subjugation
of women. Although patriarchy is on the wane, it will take many generations
before women receive even a semblance of universal equality. One can only
hope that Bardis5s work will, in some way, hasten that day.
D. W. J. McForan
Box 553
Sutton CoLdfield
B73 5DT
England
INTERNATIONAL JOURNAL ON WORLD PEACE 21


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COMMENTARY
Rejoinder
I. Introduction
The subjects of feminism and peace obviously are both timely and
fascinating. Accordingly I was happy to receive an insightful critique of
my "Heavenly Hera Heralds Heroines: Peace Through Crosscultural
Feminist Symbols and Myths,551 by Dr. Des McForan,2 a brilliant British
scholar and author.
Since I am familiar with this prolific gentleman's work, and since he
confesses that he disagrees with some other scholars5 philosophy rather
than with mine (his critique of my "Hera55 involves "a minor point55), I
consider it necessary to deal with only three points.
1. How true! I have neglected many other important cultures in my
"Hera55 article. But this subject is so complex and labyrinthine that, if I had
used all of my research notes, I would have produced a titanic tome. So,
cut, cut, cut!
2. The survival of Iberian metronymy is a fact. And so is the new French
law that permits a woman to retain her maiden surname.3 Needless to add,
the nature of Judaism has been such that, for millennia, Jewish women
have enjoyed more rights than is commonly believed.4
3. Dr. McForan explains that he is not against me, but only against
fanatics who oppose universal equality?in this case, in the sphere of
mythology and its profound symbolism. This issue is so complex, and
current polemics so common and Vesuvian, that I consider it necessary to
make the following comments?which, obviously, are not directed against
Dr. McForan himself.
II. The Panorama of Myths

Let us first consider the nature of myths in mythology, religion, and
social science.
In dealing with myths, Dr. McForan defines mythology as "those beliefs
usually held by a preliterate society which attributes natural phenomena to
the actions or activities of 'superhuman5 beings, and are an attempt to
explain the origins of social customs. As such, we view them as 'fictional5
and cunproven.5 55 This definition is similar to current explanations of myths,
such as traditional stories originating in preliterate societies, dealing with
supernatural beings, ancestors, or heroes that serve as primordial types of


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COMMENTARY
a primitive view of the world.5 More simplistic is the common distinction

between myths, which deal with goddesses and gods in order to explain
nature, and legends, which deal with heroines and heroes in order to explain
national history.
Still, it is necessary to analyze the concept of myth in three important
and related fields, namely, mythology, religion, and social science. "Related55
here implies a great deal of overlap. This analysis will then enable the reader
to determine the degree to which myths are, not only universal, but also
uniformly profound and complex.
1. Mythology
A legend tells us that Pythagoras6 (sixth century B.C.), the Greek
philosopher and father of mathematics and music as a science, visited Hades
and was happy to see Homer (800 B.C.) hanging in a tree and Hesiod
(eighth century B.C.) bound to a pillar. Both epic poets were punished for
saying naughty things about the mythical gods and goddesses.
Pindar (522-443 B.C.), the Greek lyric poet who developed the Pindaric
ode, believed that "the bright web of legend, figured in colors of falsehood,
beguiles mortals into reports wide of the truth.55
Euhemerus, the Greek philosopher and mythographer, published his
famous Sacred History in 316 B.C. We still say to euhemerize, that is, to
interpret mythology euhemeristically. This means that euhemerism is a
system attributing the origin of mythical divinities to the deification of
historical heroes. Myths, then, are distortions of historical events or "ex
aggerated narratives of actual facts.557
In modern times, Max Muller (1823-1900) referred to myths as beliefs
at the level of primeval Aryans, before they were divided into Hindus,
Greeks, Romans, Germans, and Celts (Contributions to the Science of Mythol
ogy, 1897). Thus, organic or primary myths belonged to still undivided
races or tribes, such as the tale of Sisyphus?consider the sayings, "The
wise being is rolling the ball up the heaven55 and "The great ball is rolling
down the heaven.55 Inorganic or secondary myths, on the other hand,
develop when a race is divided into branches. Accordingly, Sisyphus now
becomes a proper name for the Greeks, and he himself takes "his place
amongst the mythical kings of Corinth.558


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2. Religion
Although mythology was the first teacher of human beings, all religions,
primitive or advanced, are based on myth. For to base experience on the
divine presupposes mythology. Thus, Babylon's Marduk, its chief divinity,
begins his creation of the world through his conflict with Tiamat, the
primeval dragon.9 Similarly, in India's Hinduism, the creation of the universe
is related to Brahma's breathing.10 Later stages are usually accepted as
genuine religions, whatever that means. Such skepticism is generated by at
least 10 difficulties (see James Louba, A Psychological Study of Religion,
1912; Vergilius Ferm, First Chapters in Religious Philosophy, 1937; and E.
Brightman, A Philosophy of Religion, 1940).
The typical definition of religion is ambiguous. Origenistically, we often
stress curious etymologies (from the Latin relegere, to come together, or
religare, to tie together). We tend to accept multiple meanings ("I don't
go to church, but I'm a Methodist"). Some definitions are classical, based
on faculty psychology. Nonparsimonious definitions attribute religion to
instinct. Some others are too narrow ("I'm Catholic; I go to church"), or
too inclusive, such as religion means love (but there can be love without
religion). We may also believe that ethics and religion are synonymous,
although some religions can be immoral, while some nonreligious systems
can be moral. Then, there is the normative fallacy, namely, not distinguishing
between what religion is and what it ought to be. Finally, we frequently
confuse religion with a god concept. But what is God? Think of the theists.
Then try to classify mystics, humanists, Utopians, pantheists, etc.
3. Social Science
Social science presents similar problems. Indeed, four main social theories
explain myths, the psychological, historical, functional, and structural sys
tems.
a. The psychological theory is represented by Carl Jung and others. Jung
(1875-1961), the Swiss psychiatrist and psychologist, regards myths as
racial daydreams. These include archetypes, or general elements, which are
components of the mental structure of the entire human race {Psychologie
und Religion, 1939). Sigmund Freud (1856-1939) employs such universals
in order to explain the catholicity of the Oedipus, Orestes, and Electra
complexes (Totem und Tabu, 1913; Das Ich und das Es, 1923).


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b. The historical approach, especially during the 19th century, views myths
as incomplete accounts of past events that survive in the form of rituals.
c. Functionalism, introduced by Bronislaw Malinowski (1884-1942),
stresses the legitimacy of myths in social life. Myths, then, are charters for
social organization and precepts, since they are socially relevant and living
entities. Thus, they must not be confused with legends (slightly modified
historical events) or with folk tales, which constitute entertaining fiction
(Myth in Primitive Psychology, 1926). Of course, functionalism underem
phasizes the universal components of all myths when it deals with the
specific social function of a given myth.
d. Structuralism is based on linguistic and psychoanalytic theories. Claude
Levi-Strauss first borrowed the ideas that metonym and metaphor are
symbolic instruments that facilitate the expression of meaning in thought
and language. Then he added that mythological meaning is found, not only
in Jungian archetypes, but also in the narrative techniques that facilitate
the combination of elements. Thus, mythemes, or broader components of
meaning, are similar to both language and dreams. Accordingly, myths
influence social alliance through rules regulating mate choice (Les Structures
Elementaires de la Parente, 1949). Of course, this theory recalls Freud's
reductionism, since structuralism reduces mythology to a small number of
universal principles, especially the incest taboo.
# * *
Now, on the basis of the above analysi

and social science, one can easily draw
profound mythological systems are fo
areas, connecting the Mediterranean w
there are mythological systems practic
much less profound.
* # *
Let me now briefly illustrate the sam

classical mythology.
1. Astrology
This field may be defined as the stud
heavenly bodies with a view to predicti


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human affairs. Needless to add, the trinity of mythology-astrology

astronomy is continuous.
But, again, although astrological myths are practically universal, they are
not uniformly advanced and profound. The same emphasis is on the above
mentioned East-West line, as in Richard Allen's incredibly long chapter on
Ursa Major, or the Greater Bear, alone!11 The countless names of this
constellation include the following: China, Tseih Sing (Seven Stars); India,
Seven Sages; Hebrews, Dobh; Arabs, Al Dubb al Akbar; Egypt, Set; Italy,
Orsa Maggiore; etc. Of course, North America also had a name for this
group, but it was Paukunawa (Bear!), which betrays Asia's influence.
2. Classical Myths
Classical mythology is so vast and profound that one must become
thoroughly familiar with it before realizing that it covers practically every
modern concept in various fields. Three examples should suffice:12
a. Letoism, or Latonism, means prolonged labor or delayed childbirth
(Hera's jealousy prevented Leto from giving birth to Apollo and Artemis
normally).
b. Iphidism is transsexualism, or changing one's sex. Telethusa, because
her husband Ligdus expected a male baby only, and because she had a girl,
she prayed to Isis to change the child into a youth.
c. Omphalism is transvestism. Omphale, queen of Lydia, married Hercules,
each of them wearing the clothes of the opposite sex.
III. The Panorama of Religion

Dr. McForan asserts that the ancient world's systems should be called
religions, not mythologies. I agree. I am also glad that he mentions Islam,
Buddhism, and Sikhism, thus moving in the West-East line that I have
emphasized. Is it not significant that expert authors "confuse" the disciplines
of mythology, philosophy, and religion? Consider the contents of a few of
the countless volumes we have: Thomas Bulfinch (1796-1867), Bulfinch^s
Mythology; New Larousse Encyclopedia of Mythology, 1968; John Plott, Global
History of Philosophy, 1963-1989; Frederick Copleston, A History of
Philosophy, 1946-1974; John Hardon, Religions of the World, 1965; and
Mircea Eliade,^4 History of Religious Ideas, 1978.
Now, compare the religious ideas of Central Africa's Bapoto, Dinka, and
Pojulu with the profound concepts found in Isaiah's book. A brilliant


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statesman and the greatest evangelical prophet, Isaiah (eighth century B.C.;
his name signifies Salvation of Jahu?short for Jehovah) possessed a
powerful intellect and developed a sublime literary style. When the Assyrians
had crossed the Euphrates (by 734 B.C.) and then began to march West,
chaos prevailed. But Isaiah's military prophecies were fulfilled (some sec
tions of the book were written by others). His universal judgment in 24:1
is immortal: "Behold, the Lord maketh the earth empty, and maketh it
waste, and turneth it upside down, and scattereth abroad the inhabitants
thereof." The Messianic section is equally incomparable (41-66).
Dr. McForan avers that Christianity has no "greater monopoly on truth
than the religions of Ancient Egypt, Greece, or Rome." True! Christianity
borrowed great ideas from Rome, Greece, Egypt, Babylon, Persia, etc. Let
me only mention Greco-Roman Stoicism, founded by Zeno of Citium
(335-263 B.C.; H. von Arnim, Stoicorum Veterum Fragments, 1903-1924).
The laws of nature and conscience are Stoic. God as Logos (World Reason)
is Stoic. The "Hymn to Zeus" by Cleanthes (331-232 B.C.) was incredibly
influential. And Seneca (4 B.C.-65 A.D.) corresponded with Saint Paul!
IV Cultural Inequality
In nonreligious areas, the same inequality prevails. It is one thing to
respect all cultures and another to attribute the same degree of profundity
to all of them?in poetry, tragedy, comedy, art, science, etc.13 For instance,
consider Liu Hui's Sea Island Arithmetic Classic in China, Brahmagupta's
"rule of three" in India, Sumerian numerals, Babylon's sexagesimal fractions,
the (Egyptian!) Pythagorean theorem, Rome's engineering, etc.
V. The Circus of Education

I recently wrote: "I won't summarize the astronomically expensive studies
which, for decades, have proved the obvious," namely, that the planet's
wealthiest nation is educationally behind other industrialized, and even
semi-industrialized, countries.14
A short time later, Time15 dealt with this problem dramatically. A new
study(!), an international mathematical survey, has placed American stu
dents at the bottom (behind Spain, Ireland, etc.). But these same American
students came first(!) in asserting, "I am good at mathematics." It was
further emphasized that self-esteem is much more important than scientific
knowledge, and that it will solve all of our problems! Such Balkanization


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of America includes the demand that the curriculum and all textbooks stress
all minorities equally?female and male, black and white, etc. A female
historian is thus afraid that we will soon write about "the Bill of Rights
giving equal time55 to women's contributions! A Curriculum of Inclusion
indicates that New York State5s Task Force on Minorities is further attacking,
most fiercely, "Eurocentrism,55 as it is "terribly damaging55 to the "psyche55
of minority youth. Instead, we must stress "multicultured contributions55
equally. Time concludes: "This is ideology masquerading as education....It
demands outright lying....In 40 years negative characterizations have
decreased and social pathologies have increased.55 Therefore, "feeling good55
is not the answer. True achievement is!
VI. Conclusion
Since human beings do not possess the same attributes, and since geniuses
and nongeniuses are found in all categories (black and white, female and
male, African and European, etc.), we must emphasize equality of oppor
tunity, not of results. After all, no family, other social group, or nation, no
secular or religious society, present or past, has ever been able to practice
equality. Is it naive, or hypocritical, then, to expect, or demand, absolute
equality, for the first time, in our crime-free, undrugged, wonderful, idealis
tic, altruistic, Utopian, and love-intoxicated world? And, one may ask, are
there equality, harmony, tranquility, and serenity in august academia itself?
In brief, then, let us analyze our problems realistically and then attempt
to solve them?to the extent we can. Let us help all humans. Let us enable
them to actualize their potential. And, above all, let us always look up at
the stars, if we really wish to approach them!
Notes
1 International Journal on World Peace, October-December 1988, pp.

89-111.
2 Ibid., October-December 1989, pp. 20-21.
3 Panos D. Bardis, Marriage and Family: Continuity, Change, and Ad
justment, Dubuque, Iowa: Kendall-Hunt, 1988, passim.
4 Panos D. Bardis, "Main Features of the Ancient Hebrew Family,55 Social
Science, June 1963, pp. 168-183.
5 G. Kirk, Myth, Cambridge, England: University Press, 1970, passim.
6 S. Heninger, Touches of Sweet Harmony, San Marino, California: Hun


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COMMENTARY
tington Library, 1974; J. Philip, Pythagoras and Early Pythagoreanism,

Toronto: University of Toronto Press, 1968; E. Stamatis, Pythagoras O
Samios, Athens: 1981.
7 Marian Cox, An Introduction to Folk-lore, London: Nutt, 1904, p. 118.
Cf. W Clouston, Popular Tales and Fictions, London: Blackwood, 1887.
8 Sir George Cox, An Introduction to the Science of Comparative Mythology
and Folklore, second edition, London: Kegan Paul, Trench, 1883, pp. 9-10.
Cf. Macleod Yearsley, The Folklore of Fairy-tale, London: Watts, \924i,passim.
9 Alexander Heidel, The Babylonian Genesis, Chicago: University of
Chicago Press, 1963.
10 A. Basham, The Origins and Development of Classical Hinduism, Boston:
Beacon, 1989.
11 Star Names, New York: Dover, 1963, pp. 419-447. Cf. C. Thompson,
The Mystery and Romance of Astrology, London: Brentano, 1929.
12 Panos D. Bardis, "Cithaeronism, Iphidism, Letoism, Omphalism,55
Hellenic Times, November 1, 1979, p. 4.
13 Aliki and Willis Barnstone, editors,^ Book of Women Poets from Antiquity
to Now, New York: Shocken, 1980; Alex Preminger, editor, Princeton
Encyclopedia of Poetry and Poetics, enlarged edition, Princeton, New Jersey:
Princeton University Press, 1974; Oscar Brockett, History of the Theatre,
fifth edition, Boston: Allyn and Bacon, 1987; A. Nagler, A Source Book in
Theatrical History, New York: Dover, 1952; H. Janson, History of Art, New
York: Abrams, 1977; Rene Taton, editor, History of Science, New York:
Basic Books, 1963-1966.
14 Panos D. Bardis, "Knowledge Is Power,55 Toledo Blade, January 31,
1990, p. 12. See my unique plan concerning our educational chaos (copies
available upon request).
15 February 5, 1990, p. 78.
Panos D. Bardis
Editor and Book Review Editor
International Social Science Review
University of Toledo
Toledo, Ohio 43606
USA
INTERNATIONAL JOURNAL ON WORLD PEACE


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FEMINISM IN MYTHOLOGY AND RELIGION [with Rejoinder]

Author(s): D. W. J. McForan and Panos D. Bardis

Stable URL: https://www.jstor.org/stable/20751402

This content downloaded from