Myth: A Mother's Sacrifice Part II
May. 5th, 2011 10:41 amI forgot to mention, in the previous post, descriptions such as "beautiful" are practically obligatory for deities and divine messengers in the old myths. Some myths contain elaborate physical descriptions. Some with rather explicitly erotic descriptions. Some versions of the following myth can be quite erotic, but the version described herein is rather tame.
The stranger remained at the mother's house, and they spoke throughout the day. The stranger continually avoided answering questions about himself, until at last the mother, exasperated, asked him why he never said anything about himself.
"I must confess that I do not answer your questions because I do not know the answers"
"How can you not know the answers to questions about yourself?"
"I do not know. It is strange. I have no memories before this morning. I found myself in a clearing, knowing only that I was to come to your house. I think the gods created me on this very day and that I do not know my past because I have no past to know. I know only what I said to you before. That I am not god nor man, and I am both."
"I am of men, and I am of gods, but I am not a man, nor am I a god"*. And with that, the stranger's form changed from that of a beautiful man to that of a beautiful woman.
"I understand!" She exclaimed. "You are not a man, but you are of men. You are also of women, but are not a woman. And you are not a god, nor a goddess, but a deity**! You are both mortal and divine!"
The stranger smiled. "You are correct. I am the one who is of men and of women, of gods and of mortals. I am the bridge between man and woman, and between mortal and divine. I am the one in the center, and on the edge. I am not truly in those categories, yet I share them."
"You are truly remarkable!"
The rains fell and the crops in all the village produced thrice their usual yield. The stranger was asked to remain in the village, and served as priest/priestess** to the village. Xe*** lived in the mother's house and, though xe only lay with the mother as a woman, and the mother lay with no one else, the mother produced two more children. Likewise, the stranger produced two children of hir own, though xe lay only with the mother.
Their descendants served as priests and priestesses to the village, and spread to other villages, using their special connection to the gods to bring stability and prosperity throughout the land. To this day, their descendants are found in every village, and in every clan, and most Houses, though their blood has been so mixed that many do not know they possess the stranger's blood, until they produce a child who is like the stranger****.
*"Am of" and "am" are my attempts to translate the difference in Classical Kasshian between two copulas, the verb kataf, and the verbalizing prefix s(a)-. Both are generally translated as "to be" in English, but the first indicates that the subject is part of a category or set defined by the predicate, thus his statement "Katafoc nrakos" means something like "I am in the category 'man'" or, in this context, can be interpreted as "I am classified as a man", while the prefix s(a)- indicates "to be" as an integral part of one's identity (gender is normally indicated with s(a)-), thus hir statement "Srakusoc fel" means "I am not a man" as in "Maleness is not part of who I am".
**Epicene gender in the original
***The Kasshi language recognizes three genders, male female and androgyne, reflecting their culture. The androgynous gender is also used as a gender-neutral form for unknown gender or, in plural, mixed-gender groups
****That is, intersexed or transgender/third-gender. This myth served to explain the third gender in their culture, and the special religious role they often filled.
The stranger remained at the mother's house, and they spoke throughout the day. The stranger continually avoided answering questions about himself, until at last the mother, exasperated, asked him why he never said anything about himself.
"I must confess that I do not answer your questions because I do not know the answers"
"How can you not know the answers to questions about yourself?"
"I do not know. It is strange. I have no memories before this morning. I found myself in a clearing, knowing only that I was to come to your house. I think the gods created me on this very day and that I do not know my past because I have no past to know. I know only what I said to you before. That I am not god nor man, and I am both."
"I am of men, and I am of gods, but I am not a man, nor am I a god"*. And with that, the stranger's form changed from that of a beautiful man to that of a beautiful woman.
"I understand!" She exclaimed. "You are not a man, but you are of men. You are also of women, but are not a woman. And you are not a god, nor a goddess, but a deity**! You are both mortal and divine!"
The stranger smiled. "You are correct. I am the one who is of men and of women, of gods and of mortals. I am the bridge between man and woman, and between mortal and divine. I am the one in the center, and on the edge. I am not truly in those categories, yet I share them."
"You are truly remarkable!"
The rains fell and the crops in all the village produced thrice their usual yield. The stranger was asked to remain in the village, and served as priest/priestess** to the village. Xe*** lived in the mother's house and, though xe only lay with the mother as a woman, and the mother lay with no one else, the mother produced two more children. Likewise, the stranger produced two children of hir own, though xe lay only with the mother.
Their descendants served as priests and priestesses to the village, and spread to other villages, using their special connection to the gods to bring stability and prosperity throughout the land. To this day, their descendants are found in every village, and in every clan, and most Houses, though their blood has been so mixed that many do not know they possess the stranger's blood, until they produce a child who is like the stranger****.
*"Am of" and "am" are my attempts to translate the difference in Classical Kasshian between two copulas, the verb kataf, and the verbalizing prefix s(a)-. Both are generally translated as "to be" in English, but the first indicates that the subject is part of a category or set defined by the predicate, thus his statement "Katafoc nrakos" means something like "I am in the category 'man'" or, in this context, can be interpreted as "I am classified as a man", while the prefix s(a)- indicates "to be" as an integral part of one's identity (gender is normally indicated with s(a)-), thus hir statement "Srakusoc fel" means "I am not a man" as in "Maleness is not part of who I am".
**Epicene gender in the original
***The Kasshi language recognizes three genders, male female and androgyne, reflecting their culture. The androgynous gender is also used as a gender-neutral form for unknown gender or, in plural, mixed-gender groups
****That is, intersexed or transgender/third-gender. This myth served to explain the third gender in their culture, and the special religious role they often filled.