Tag: flood myth

Rich men’s flood myths: Batem and Yann’s comic “Fordlandia”

In a comic book from the Belgian comic series Marsupilami the artists Batem and Yann create a satire on megalomania pipe dreams of the super rich and the fascination of the flood myth.

Set in the South-American Amazon basin, the plot is based on the true stoy of Henry Ford’s „Fordlandia“ project, a business venture the us-American automobile entrepreneur conducted in the 1920‘s in the region to secure rubber supply for the booming car industry. In the comic book a fictitious billionaire follows Ford’s footsteps into the jungle to pick up the ruinous business. But he is obsessed with the idea of a second deluge and devotes all his time – and money – into catching animals to cage on his arch. Like a true business man he does not build the arch himself but buys a mega-flying boat off another billionaire, Howard Hughes. Like Fordlandia, the legendary „H-4 Hercules“ was a massive fail too; the only one of these planes ever produced had one flight only in 1947.

The images are from my german edition of the book:

The story was published in 1991 but one can’t help think of today’s grant rescue schemes of the likes of Elon Musk and Jeff Bezos. It’s a common feature of today’s climate debate, that billionaires seek and succesfully generate public attention to techno-utopian elitist projects. The nice twist in Batem and Yann’s story is that this rescue project is completely built on the past failures of similar minded men.

In addition to these megalomania schemes and failures, the story also references environmental destruction and authoritarian development projects in developing countries: When the deluge does eventually come, it is not a universal one but just the massive tidal wave from a bust reservoir dam, that was finished just before by the authoritarian regime of Palumbia, the fictitious state the adventures of the Marsupilami are set in.

The Bells of Aberdovey

A common theme in Northern European flood myths are the church bells of submerged cities. This motive can be found all along the ccoasts of Brittany, Wales, England, Germany and Poland. The popular folk song “Bells of Aberdovey” relates to the legend of the sunken kingdom Gwydneu (more commonly known as Cantr’er Gwaelod) off the coast of Wales. The song is most likely not an original folksong at all but a composition from 1785 for an English Opera with lyrics in English not Welsh. The today popular Welsh version was first printed in 1905.

About the motif of submerged bells see also the art installation by Marcus Vergette in this post.

“The sea has covered the plain of Gwydneu”

A Welsh legend tells the story of the sunken land Gwydneu (also known as “Gwydno” and later Cantre’r Gwaelod, “antref Gwaelod”, “Cantref y Gwaelod” and in English “: “The Lowland Hundred”) off the coast of Wales, UK.

It first appears in the Llyfr Du Caerfyrddin, considered to be the oldest book written in Welsh and dating from the middle of the 13. Century. Several later and differing versions of the legend exist. But as the BBC here writes:

“Whichever version of the legend you choose, it is said that if you listen closely you can hear the bells of the lost city ringing out from under the sea, especially on quiet Sunday mornings, and particularly if you’re in Aberdyfi [also known as Aberdovy], which is famous in Welsh folk legend as being the nearest place on dry land to Cantre’r Gwaelod.”

Here is the poem from the “Llyfr Du Caerfyrddin” in a modern English translation. The name “Seithenin” in the first line refers to one of two sons of the legendary ruler of Gwydneu, Gwyddno Garanhir. It was the princes’ duty to guard the floodgates that protected the low lying land:

Seithenhin, stand thou forth,
And behold hte billowy rows;
The sea has covered the plain of Gwydneu.

Accursed be the damsel,
Who, after the wailing,
Let loose the Fountain of Venus, the raging deep.

Accursed be the maiden,
Who, after the conflict, let loose
The fountain of Venus, the desolating sea.

A great cry from the roaring sea arises above the summit of the rampart,
To-day even to God does the supplication come!
Common after excess there ensues restraint.

A cry from the roaring sea overpowers me this night,
And it is not easy to relieve me;
Common after excess succeeds adversity.

A cry from the roaring sea comes upon the winds;
The mighty and beneficent God has caused it!
Common after excess is want.

A cry from the roaring sea
Impels me from my resting-place this night;
Common after excess is far-extending destruction.

The grave of Seithenhin the weak-minded
Between Caer Cenedir and the shore
Of the great sea and Cinran.

This is the online source. For the full book go here.

See also the posts on Marcus Vergette‘s art installation and the song The Bells of Aberdovey.

Similar legends from Northern Europe are the kingdom Ys in Brittany, the sunken palace Llys Helig in Wales or the land Lyoness in Cornwall.

The woman in the fur coat who brought the flood

Australian Geographer Patrick Nunn opens a book of his with the following story told by a Chief of the Haida people of Haida Gwaii (formerly Queen Charlotte Islands).

“Young recalled, his people lived in northwest Haida Gwaii in a large village across from Frederick Island. One day, a group of children playing on the beach noticed a stranger some distance away, wearing a fur cape of a kind never before seen in Haida lands. Running up to her, one cheeky boy lifted the cape to expose the stranger’s back, the sight of which made the children laugh and jeer.

After the adults called their children away, the woman went to sit alone on the sand near the ocean’s edge. The water rose to her feet, so she got up and moved a little distance up the beach. The water again reached her feet and so it went on until the ocean had climbed higher than ever before. It became clear to the Haida that their homes would shortly be flooded, so in panic they tied logs together to make rafts and, taking to the ocean, were able to save themselves.

Young explained that because these crude rafts could not be steered, each drifted to a different place, a story that could be a distant memory of the time — thousands of years ago — when the first Haida peoples are known to have been dispersed by the rising of the ocean level here.”

Patrick Nunn goes on to conclude: “Young’s story can be read as myth, especially the detail about the stranger and the unfamiliar fur cape she wore. […] But ist is also science, a distant echo of ancient people’s explanations of what happenend to them […] 12.700 years ago.”

Patrick Nunn stresses the point that stories llike these must have been passed on orally for around 500 generations, an astonishing cultural achievement that defys the notion of oral culture as short-lived or deficiant. See also this article by Nunn for aeon.co magazine here.

A Chinese Creation and Flood Myth

(This text is from the site by the University of Pittsburg.)

“The Miao people in Southern China have no written records, but they have many legends in verse, which they learn to repeat and sing. The Hei Miao (or Black Miao, so called from their dark chocolate-colored clothes) treasure poetical legends of the creation and of a deluge. These are composed in lines of five syllables, in stanzas of unequal length, one interrogative and one responsive. They are sung or recited by two persons or two groups at feasts and festivals, often by a group of youths and a group of maidens. The legend of the creation commences:

Who made heaven and earth?
Who made insects?
Who made men?
Made male and made female?
I who speak don’t know.

Heavenly King made heaven and earth,
Ziene made insects,
Ziene made men and demons,
Made male and made female.
How is it you don’t know?

How made heaven and earth?
How made insects?
How made men and demons?
Made male and made female?
I who speak don’t know.

Heavenly King was intelligent,
Spat a lot of spittle into his hand,
Clapped his hands with a noise,
Produced heaven and earth,
Tall grass made insects,
Stories made men and demons,
Made men and demons,
Made male and made female.
How is it you don’t know?

The legend proceeds to state how and by whom the heavens were propped up and how the sun was made and fixed in its place.

The legend of the flood tells of a great deluge. It commences:

Who came to the bad disposition,
To send fire and burn the hill?
Who came to the bad disposition,
To send water and destroy the earth?
I who sing don’t know.

Zie did. Zie was of bad disposition,
Zie sent fire and burned the hill;
Thunder did. Thunder was of bad disposition,
Thunder sent water and destroyed the earth.
Why don’t you know?

In this story of the flood only two persons were saved in a large bottle gourd used as a boat, and these were A-Zie and his sister. After the flood the brother wished his sister to become his wife, but she objected to this as not being proper. At length she proposed that one should take the upper and one the lower millstone, and going to opposite hills should set the stones rolling to the valley between. If these should be found in the valley properly adjusted on above the other, she would be his wife, but not if they came to rest apart.

The young man, considering it unlikely that two stones thus rolled down from opposite hills would be found in the valley, one upon another, while pretending to accept the test suggested, secretly placed two other stones in the valley, one upon the other. The stones rolled from the hills were lost in the tall wild grass, and on descending into the valley, A-Zie called his sister to come and see the stones he had placed.

She, however, was not satisfied, and suggested as another test that each should take a knife from a double sheath and, going again to the opposite hilltops, hurl them into the valley below. If both these knives were found in the sheath in the valley, she would marry him, but if the knives were found apart, they would live apart.

Again the brother surreptitiously placed two knives in the sheath, and, the experiment ending as A-Zie wished, his sister became his wife. They had one child, a misshapen thing without arms or legs, which A-Zie in great anger killed and cut to pieces. He threw the pieces all over the hill, and next morning, on awakening, he found these pieces transformed into men and women. Thus the earth was re-peopled.

  • Source: E. T. C. Werner, Myths and Legends of China (London: George G. Harrap and Company, 1922), pp. 406-408.
  • Edited by D. L. Ashliman. © 2002-2003.

Sunken Lanka

From an article by Patrick Harrigan in the Colombo Sunday Times in 1989:

“One example of a recurrent storytelling motif that appears and re-appears under various guises is that of characters or even whole kingdoms that are said to be ‘sunken‘ or gone ‘underground’ and which may periodically re-surface only to disappear again. Such stories are known the world over, or course, but in Lanka they have been developed into a fine art.

The ‘original’ Lanka is said to be mostly submerged, like an iceberg. In remote antiquity, we are told, Lanka or Lemuria as some call it was a continent that was home to brilliant civilization of exceptional spiritual vitality, but which later catastrophically sank beneath the waters except for the small portion that is Sri Lanka today.

Ptolemy of Alexandria, the 2nd Century AD ‘Father of Modern Geography’, and other ancient geographers consistently reckoned Lanka or Taprobane of their time as being many times greater than the island known to geographers today. Was it really so, or was Taprobane larger only in the imagination of those who saw it or heard of it?”

see full article here.

The serpent disliked the weight upon his head

“At the beginning of time, the surface of the Earth was primeval ocean where this great serpent swam or lay. The daughter of the highest deity (who dwelt in the heavens and had birds as servants) came down from the upper realm and spread a handful of earth to form the world. The serpent, however, disliked the weight upon his head, and, turning over, caused this newly made world to be engulfed by the sea.”

A folktale from Indonesia.

from: Dixon, R. B. Oceanic Mythology, Cooper Square Publishers, New York. (1916)

http://www.sacred-texts.com/pac/om/om16.htm

Frazer: The flood myth

It might be time for a clarification. Since flood myths play quite a big role in cristian creationist ideology and since there is a lot of material online on the subject hosted on creatonist propaganda websites, I feel I need to distance myself from the creationist idoelogy once and for all. I am arguing in this blog that mythology and folklore are aesthetic reflections of natural events like tsunamis, high tides or other extreme weather phenomena. In othe words, most myths are most likely creative renditions of lived experience. This does however not mean that myths are true or – for that matter – that the bible is right. In fact I am opposed to any creationist ideology, particularly of the US-American Christian ultra-right, and fundamentally opposed to the idea of founding ethical codes of conduct on religious authority.

Having said that much, here is an online source of a chapter from Sir James George Frazer‘s book “Folk-Lore in the Old Testament” from 1918. (On a creationist website…)

The Scotish scientist Frazer is one of the founding fathers of anthropology and his study “The Golden Bough” (1928) became one of the most influential and popular texts in anthropology.

This is the section from “Folk-Lore in the Old Testament” on the flood myth. In it he gives a very detailed account of several flood myths from all continents:

https://creationism.org/books/FrazerFolkloreOT/FrazerFolkloreOT_4.htm

Flood stories from around the world

In this really impressive online source, a guy called Mark Isaak has collected hundreds of flood myths from literally all over the world. Quite a collection! It gives a good impression of the omnipresence of the flood myth. Check it out here:

http://www.talkorigins.org/faqs/flood-myths.html


You can also chek out this article on the topic online which gives more of an overview.

The louse and the flea

A fairy tale as collected by the Brothers Grimm:

A little louse and a little flea kept house together. They were brewing beer in an eggshell when the little louse fell in and burned herself to death. At this the little flea began to cry loudly.

Then the little parlor door said, “Why are you crying, little flea?”

“Because little louse has burned herself to death.”

Then the little door began to creak.

Then a little broom in the corner said, “Why are you creaking, little door?”

“Why should I not be creaking?

Little louse has burned herself to death.
Little flea is crying.”

Then the little broom began to sweep furiously.

Then a little cart came by and said, “Why are you sweeping, little broom?”

“Why should I not be sweeping?

Little louse has burned herself to death.
Little flea is crying.
Little door is creaking.”

Then the little cart said, “Then I will run,” and it began to run furiously.

It ran by a little manure pile, which said, “Why are you running, little cart?”

“Why should I not be running?

Little louse has burned herself to death.
Little flea is crying.
Little door is creaking.
Little broom is sweeping.”

Then the little manure pile said, “Then I will burn furiously,” and it began to burn in bright flames.

A little tree that stood near the little manure pile said, “Little manure pile, why are you burning?”

“Why should I not be burning?

Little louse has burned herself to death.
Little flea is crying.
Little door is creaking.
Little broom is sweeping.
Little cart is running.”

Then the little tree said, “Then I will shake myself,” and it began to shake itself until all its leaves fell off.

A girl who came up with her water pitcher saw that, and said, “Little tree, why are you shaking?”

“Why should I not be shaking?

Little louse has burned herself to death.
Little flea is crying.
Little door is creaking.
Little broom is sweeping.
Little cart is running.
Little manure pile is burning.”

Then the girl said, “Then I will break my little water pitcher.” And she broke her little water pitcher.

Then the little spring from which the water was flowing said, “Girl, why did you break your little water pitcher?”

“Why should I not break my little water pitcher?

Little louse has burned herself to death.
Little flea is crying.
Little door is creaking.
Little broom is sweeping.
Little cart is running.
Little manure pile is burning.
Little tree is shaking.”

“Oh,” said the spring, “then I will begin to flow,” and it began to flow furiously. And everything drowned in the water: the girl, the little tree, the little manure pile, the little cart, the little broom, the little door, the little flea, and the little louse, all together.

from: Children’s and Household Tales (1812 – 1857)
online source: https://sites.pitt.edu/~dash/grimm030.html