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Margarita Spirida. Amerikas indiâòu mîti
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conflict between forces of Good and Evil, on other pairs of opposites, a feeling of
being overwhelmed by the opposite sex etc.
Mythological perspective on the theme of “journey” lets transform wide human
experience of personal symbolism into a collectively understood phenomenon.
Mythological concepts, however paradoxical those appear to be, organize, explain
and give direction to seemingly irrational worlds. However, the themes activated with
the help of by and large constantly same psychological processes vary. To illustrate
the above–mentioned let us turn to the initiation rituals in the myths where adolescent
Indian boys and girls are entrusted with some secret knowledge during their vision
quests as, for instance, it is presented in the myth “No Tongue” (Mandana,
Plains)
“One day, after thinking for a long time, the girl told her brother that she
thought he ought to go up on the hill and fast and pray, as the warriors
do. In that way, they might get many good things, and good spirits would
come to him.” 5
These dreams or visions actually give shapes to one’s expectations and ambitions.
To be entrusted with the secret knowledge the boy was asked for a sacrifice, he
was to give his tongue to the Sun – Man who on receiving the demanded promised to
make him a great hunter and warrior, to make boy powerful. The secret knowledge
obtained in vision quest was not to be boasted of and spread around, it was to be
preserved and passed on under special care and rituals, thus the symbolic sacrifice of
a tongue appears in the myth.
The activation of the deepest structures of psyche manifests itself in confrontation
with demonic forces, dismemberment, trial by fire, communion with the world
of spirits and creatures, assimilation of the elemental forces, abduction by a demon –
monster, relationship with a chthonic deity, sickness, madness, formal trials and ordeals
and the idea of “return” to the realm of one’s fellow–humans. Algonquian Myths
and Legends, viz. story – cycles The Snow – Lodge, The Lord of Cold Weather; The
Star Maiden, Algon’s Strategy, The Star – Maiden’s Escape; Cloud – Carrier and the
Star – Folk, The Star Country, The Sacrifice; The Spirit – Bride, The Island of the
Blessed, The Master of Life; Otter – Heart, The Ball – Players, Otter – Heart’s
Strategem, The Beaver – Woman, etc. 6 are of that type. There is another aspect to
touch upon while discussing the psychic realm of Indian mythologies with its binary
oppositions of sanity versus insanity, rational versus irrational, supernatural versus
natural. And it is the category of madness within aboriginal storytelling culture, both
its mystified origin and consequences for the realm of ordinary waking consciousness.
The theme of madness does not seem to be topical but it is still one of the phenomena
addressed. Some of the myths are devised around and / or about so–called
“half–wits” and there alike European tradition they possess some secret knowledge
of things in the universe surrounding them. The main figure in the Eskimo myth,
Ughek, is disliked by all the people of his village. The chief calls a meeting and the
decision is taken “to leave the village for a time” 7 leaving Ughek behind hoping
that a sea monster Schwichileghk puts an end to their fellow–man. However Ughek