Myth, Science and Religion

Religion begins as science, as an attempt to make sense of the world. The birth of religion marked the dawn of humans as rational, analytical beings. This was humans moving beyond the worries of simply surviving from day to day, and reaching that point in evolution where they looked with wonder upon the world around them and asked: How did this come into existence? What is it that controls the weather and other variables? By observing the natural world around them, the cycles of day and night, the seasons, the migrations of the animals, they would have concluded that these patterns suggested a grand design and order.

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An assumption would probably be made that all this was controlled by benevolent beings, but beings who might need propitiating occasionally to keep them sweet; the odd ritual here, perhaps a sacrifice of some sort there.

And if that was so, perhaps they could be propitiated in a somewhat greater way, to grant other boons?

It would not be long before someone claimed a channel to the gods to relay their desires and instructions, and so the priestly class would be born. Self-interest? Quite likely. After all, we see that in most religions today, so why not?

Religions then, over the years, spawned new religions, the spark being reinterpretation rather than inspiration.

We think we see echoes of old religions in myths. Myths are the fragments of history we know, combined with assumptions about how our ancestors acted and thought, frequently combined with scarce written evidence, which may or may not be biased or wholly inaccurate. When our written sources include stories of monsters and miracles, we should probably be advised to treat them cautiously.

Myth-makers frequently come with an agenda, although depending upon your point of view that is not necessarily a bad thing. If you are looking for a scientific analysis of the lives of our ancestors, it’s probably best to give myth a wide berth. Or at least to be very, very, careful what you take from it. But in a way, it does provide an alternative world view that many find preferable to both the stark realities of day to day life, as well as the cold dead hand of religion. After all, if you’re using your imagination, it’s easy to plan your myth-world much the way you’d like it.

And perhaps myth does offer us a way of getting inside the heads of those people, at least superficially.

One assumption we can make is that there would be similarities in the thought processes of those people, with the thought processes of us today. It is perfectly reasonable to assume they would react in similar ways to us, to pain and fear, to pleasure, warmth and cold. Our reaction to the unknown tends to be to populate it with characters or situations based on our experiences, and they probably did the same.

Stonehenge is aligned with the solar calendar. This we know. It’s science. And we know a considerable amount about the geography of the area around Stonehenge at the time it was built, through archaeology and science.

What we don’t know is how it was used. Just because it was aligned with the rising sun at summer solstice and the setting sun at winter solstice, does not mean we know what took place at those times. We assume our ancestors worshipped or venerated the sun there, especially at the time of the solstices, but we do not know that. Were there sacrifices? Did they hold special ceremonies connected with fertility or birth or death? Was it perhaps just like a club where they turned up now and again and got drunk and held orgies? It could be, since there is no hard evidence for anything.

Believers in ley lines also claim it is at the centre of an intricate system of lines connecting natural (‘holy’) locations with important (‘holy’) sites such as churches, wells and crossroads. Pseudoscience? Coincidence?

Our assumptions, though, lead us to think that because of the immense effort required to build the structure, it must have been an incredibly important site, and we are surely justified in concluding important ceremonies were enacted there.

Whatever they were.

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Aggie

Aggie sits smile-chuckling at nothing much on TV today.

She’s made her shopping list,

And tidied her room.

She cried a little when Patrick called her stupid,

But she seems to forget him when children’s TV comes on.

 

It’s on the television screen that life makes sense to her.

 

Aggie, did you put that food in the waste?

No! Aggie is a good girl! Large-eyed-scared.

I smile easily. Soothingly. Of course you are, Aggie.

The same ritual every evening. But I wonder

Just what happened in that huge, rambling institution

She called home.

 

It’s then I think, for the hundredth time,

Of the pages in her file, the report from the hospital,

By the doctors and the clinicians,

With their tests and scans and

‘I can find no evidence…’

 

By all accounts a normal child,

Who, just after the war

 

Got into trouble.

She was sent away for her own good!

 

A cousin, sharp-spiteful,

But who refuses to say any more.

None of my business, or of yours!

 

‘There is evidence of a number of fractures,

The upper left radius, several ribs,

The right fibula, particularly poorly healed…’

 

Have you seen my baby? Asks Aggie, suddenly.

What baby’s that, Aggie?

Distracted-distant.

I have to do the medication, right now.

I’ll talk to you later.

 

‘There appears to be no reason for her disability,

No birth trauma, no accident,

No diagnosis…’

 

It’s Aggie’s seventieth birthday, tomorrow.

What would you like to do, Aggie?

Do you want to go somewhere?

 

Aggie nods.

There is something she’d like to do,

But the words won’t come and the more she tries,

The harder it seems to get, and so

She gets distressed, and cries and runs off

Slipper-slapping to her room.

The door slams.

 

‘Aggie spends a lot of time crying…’