My Final Project!

The Myths, Dreams and Mysteries of The Magus

Mircea Eliade’s Myths, Dreams, and Mysteries is an in depth analysis of how archaic myths and traditions are present in the modern world. He introduces the concept of the illo tempore, which becomes a theme throughout the book. This work of nonfiction as well as the fictional novel, The Magus, by John Fowels are both key components of the Mythological Displacement curriculum. By thoroughly investigating the ideas presented in each chapter of Myths, Dreams, and Mysteries and relating these ideas to The Magus, many parallels could be made, displaying how the two works possess each other, just as many literary works do.

Nostalgia for Paradise in the Primitive Traditions

The paradisiac myth is a common theme seen in cultures all over the world. These myths all include the idea of Heaven being close to Earth and there being an easy and direct connection between the two during the illo tempore. On page 65, Eliade states, “Now, we know that, in illo tempore, in the mythic time of Paradise, a Mountain, a Tree or a Pillar or a liana connected Earth with Heaven, so that primordial man could easily go up into Heaven by climbing it. Communication with Heaven in illo tempore was simple, and meeting with the gods took place in concreto.”

Bourani can be thought of as a pseudo illo tempore. It is a place where Nicholas goes to escape the rest of his life on Phraxos. The rest of his troubles appear seemingly unimportant when he is at Bourani and he longs for the weekends he spends there, which are usually comprised of good food and good company. There are also many mystical aspects about Bourani that suggest it being an illo tempore. During one of Nicholas’s first visits, he watches a display acted out in which a nymph is being chased by a satyr, both of which are being observed by Apollo. He also observes a jackal-headed guard at the villa. Conchis’s manner is mystical in itself in that so much mystery shrouds his true identity. In a way, when Nicholas spends time at Bourani, he is closer to “heaven”, or at least another realm.

Eliade also notes the paradisiac symbolism of churches and monastery gardens. Conchis’s home is also described as a very beautiful place, with an elaborate villa filled with exquisite artwork and a private beach. This is but another parallel between Bourani and the illo tempore. However, this analogy between Bourani and the illo tempore can only go so far. This is because Bourani is ALSO a pseudo demonic underworld in which Nicholas descends into and is faced with Conchis’s  “god game”.  

Sense-Experience and Mystical Experience among Primitives

Eliade’s chapter on sense-experience pays special attention to individuals which he calls “specialists in ecstasy”.  He describes them as, “The shamans, the medicine-men, magicians, healers, the ecstatic and the inspired of every description, are distinguished from the rest of the community by the intensity of their religious experience. They live the sacred side of life in a profounder and more personal manner than others. In most cases they attract attention by some unusual behavior, by the possession of occult powers, by having personal and secret relations with divine or demonic beings, by a style of life, or dress, by insignia and ways of speaking , which are theirs alone.” There are many similarities between the mannerisms of shamans in primitive societies described by Eliade and those of Conchis in The Magus. As was quoted from Eliade, Shamans are distinguished from the rest of the community. In The Magus, it seems as if everyone on the island of Phraxos has heard of Conchis, but nobody really knows the truth about him. He leads a life shrouded in mystery. It is also apparent that he is very wealthy and powerful, someone to be respected by his peers. His way of living is particularly unusual. He keeps strange company, such as the twins and the large, seemingly-mute black man. Referring to Shamans within primitive traditions, Eliade says, “They are the principal custodians of the rich oral literature: the poetic vocabulary of a Yakut shaman comprises some 12,000 words, whilst his ordinary speech – all that is known to the rest of the community – consists of only 4,000… singer, poet, musician, seer, priest and doctor, seems to be the guardian of the popular religious traditions, the custodian of legends several centuries old. The shamans exhibit powers of memory and of self-control well above the average.” In Nicholas’s time at Bourani, Conchis tells him many stories. Especially if these stories are fabricated, he must possess excellent memory and self-control. He also appears to be a jack of all trades, or at least that’s what he claims. He is a musician, a psychologist, a doctor, and a mayor. His skills at hypnosis must not also be forgotten, for that is an important mark of a shaman. 

Eliade states that one becomes a shaman by one of three methods. 1. By spontaneous vocation such as a “call” or “election”. 2. By hereditary transmission from the shaman profession. 3. By personal decision or the will of the clan. If Conchis is analogous to a Shaman, then perhaps Nicholas is a future shaman. This would give more apparent purpose to Nicholas’s initiation and the “god game”. It seems he was chosen for Conchis’s game “by spontaneous vocation” and also a little bit by “personal decision”. He did not choose to participate necessarily, but he did keep coming back to Bourani willingly.

Just like a shaman, a future shaman is marked by unusually strange behavior. Eliade states, “The future shaman marks himself off progressively by some strange behavior: he seeks solitude, becomes a dreamer, loves to wander in woods or desert places, has visions, sings in his sleep, ect. Sometimes this period of incubation is characterized by rather grave symptoms… such as throwing oneself into water or fire or wounding oneself with knives.” Nicholas is a fairly suitable match for this description. He is a melancholy person, especially during his time on Phraxos. He is depressed by the monotony of the island and frequently wanders the forest and the less populated side of the island. He also may have tendencies to harm himself, seeing as he was at one point seconds away from committing suicide.

A shaman’s initiation is by no means easy. “This mystical vocation often enough involves a profound crisis, sometimes touch the borderline of “madness”. And since one cannot become a shaman until one has resolved it, this crisis evidently plays the part of a mystic initiation… The ritual death, without which no initiation is possible, is passed through by the “patient” in the form of a descent into Hell.” Conchis sets up a situation in which Nicholas falls madly in love and it is all wrenched away from him. Not only is his lover taken away, but so is Alison, and his job. To put it frankly, Nicholas is put through hell and that is where the novel ends. Perhaps he transcends out of this hell as a shaman himself.

Symbolisms of Ascension

In this chapter, Eliade invites the reader to think of “flight” more symbolically, as a dizzy trajectory. He explains that flight could be encompassed by elements of anxiety, an effort to escape imminent danger, or an attempt to free oneself. This symbolism is more appropriate when relating the idea of “flight” to The Magus. It is obvious that Nicholas experiences a great deal of anxiety in the novel as a result of Conchis’s “godgame”. There are also moments when he literally attempts to free himself, like during the trial.

                Since Eliade closely relates the concepts of flight and freedom, it’s appropriate to point out the significance of “freedom” in The Magus. In Conchis’s story of the German invasion of Phraxos, he is haunted by the words of one of the guerrilla prisoners before his death. Conchis refers to the guerilla by saying, “He spoke out of a world the very opposite of mine. In mine life had no price. It was so valuable that it was literally priceless. In his, only one thing had that quality of pricelessness. It was eleutheria: freedom. He was the immalleable, the essence, the beyond reason, beyond logic, beyond civilization, beyond history… He was the final right to deny. To be free to choose. He, or what manifested itself through him, even included the insane Wimmel, the despicable German and Austrian troops. He was every freedom, from the very worst to the very best. The freedom to desert on the battlefield of Neuve Chapelle. The freedom to confront a primitive God at Seidevarre. The freedom to disembowel peasant girls and castrate with wire-cutters. He was something that passed beyond morality but sprang out of the very essence of things - that comprehended all, the freedom to do all, and stood against only one thing – the prohibition not to do all.” Just as Conchis is given the freedom to choose whether or not to beat the guerrilla to death, Nicholas is later given the freedom to choose to use the cat on Lily in revenge for her deception. At this moment, Nicholas recalls the following: The better you understand freedom, the less you possess it. Nicholas finds freedom, or flight, in choosing not to strike Lily with the cat. This is perhaps his form of moral “escape” from Conchis’s grasp.

                Eliade proposes yet another idea, that “flight” symbolizes intelligence and understanding. He quotes the Pancavimca Brahmana, which states, “he who understands has wings”. Throughout The Magus, Nicholas is constantly searching for answers and insight. Up to the final chapters of the novel, Nicholas attempts to research Conchis and his colleagues, in search of some understanding of their motives. Despite his efforts, he is left in the dark, flightless and confused.

No matter which symbolism of flight you consider, they all have one commonality. Eliade states, “they all express a break with the universe of everyday experience; and a dual purposiveness is evident in this rupture: both transcendence and, at the same time, freedom are to be obtained through the “flight”.” This symbol of flight can first be found in The Magus through Nicholas’s initial boredom with England and his affair with Alison. On page 48, as Nicholas leaves for the island of Phraxos, he reflects by saying, “The thing I felt most clearly, when the first corner was turned, was that I had escaped; and hardly less clearly, but much more odiously, that (Alison) loved me more than I loved her, and that consequently I had in some indefinable way won. So on top of the excitement of the voyage into the unknown, the taking wing again, I had an agreeable feeling of emotional triumph.” After spending some time on Phraxos, Nicholas seeks flight from the monotony of his life on the island. He grows to loathe his job and the people at the school. He seeks transcendence from his unhappiness first by writing poetry and contemplating suicide and second, by exploring the island. On page 62, Nicholas reflects on that time in his life and states, “To write poetry and to commit suicide, apparently so contradictory, had really been the same, attempts at escape.” When Nicholas comes across Bourani, he has, in a sense, found a break with the universe of everyday experience and experienced a “flight” from monotony. Nicholas’s longing for something new and different further proves him to be representative of the “everyday man”. Eliade states, “Such a desire to free himself from his limitations, which he feels to be a kind of degradation, and to regain spontaneity and freedom- the desire expressed, in the example here discussed, by symbols of the “flight” –must be ranked among the specific marks of man.” Therefore, Nicholas’s longing for something new and different are an inevitable part of the human condition.

Power and Holiness in the History of Religions

The relation between power and holiness and The Magus can first be seen in looking at the title of the novel. There is an unmistakable likeness between gods and magicians. In his book, Eliade likens the Vedic god Varuna to a Magician, stating, “Varuna is indeed a powerful god, a Great Magician, and men tremble before him.” Though the title The Magus is very telling of the nature of the novel, it was originally titled The Godgame. In Conchis’s “godgame”, Nicholas becomes a slave to a fate seemingly predetermined by Conchis. Conchis essentially becomes the ruler over Nicholas’s life. Conchis also possesses or seems to possess many attributes similar to those of a primitive god. Eliade describes the gods of primitive traditions by saying, “All the celestial gods of the “primitives” possess attributes and powers that denote intelligence, knowledge and “wisdom”. The celestial god sees everything and therefore knows everything, and this knowledge, being of a supernatural order, is in itself a force.” Conchis is certainly intelligent and well-spoken, but he also becomes an ever-watching eye over Nicholas’s life. He “sees” everything, as is apparent when it is revealed that Conchis is aware of Nicholas’s activities even away from Bourani, such as when he meets Alison in Athens.

A theory of the reason as to why Conchis only reads nonfiction comes from the bible verse Exodus 20:5. It says, “You must not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the fathers' sin, to the third and fourth generations of those who hate Me.” Perhaps in order for Conchis to become a “god”, Nicholas could not be influenced by any other myths or theologies, which is why Conchis only kept books of nonfiction at Bourani.

Mother Earth and the Cosmic Hierogamies

In this chapter, Eliade introduces one particularly interesting Zuni myth that recounts that in illo tempore, the “Twins of War” came down through a lake into the underground world. After their time underground, they returned to the surface, bringing back some subterranean men, and from them our present humanity had descended. However, the Twins did not operate alone. It was the Sun who, with the help of the Twins led mankind to the surface of the earth. This myth cannot just be used as a story for the beginning of times. For example, the Navajo recite such myths during ceremonies for the purpose of curing an illness or the initiation of a shaman-apprentice. This shows that they are applicable for periods of rebirth or as a rite of passage. Twins seem to have a mystical appeal. Perhaps because it is that they are a phenomenon, sharing the same genetic code. It is as if the same person can transcend one body and be in two places and two mindsets at once. This also may be why the twins Julie and June are presented in The Magus. Not only are they twins, but they stand out from society in many other aspects as well. They are identical, beautiful, very intelligent, and presumably excellent actresses as well. Conchis plays the role of the Sun in this myth. He guides the actions of The Twins so they become “middle-men” in this journey. If we are to assume that Nicholas’s experience is an initiation or rite of passage of sorts, than likening his experience to this myth of the beginning of time is not so outlandish.

Here's a really cool video that talks about the idea of entropy. It is interesting to think about the relatedness of love and melancholy. It can very easily be related to The Magus.

Let's Talk About Death

After reading Kirra's and Lizzy's blogs about Dia de los Muertos and death, it got me thinking about one of my former honors seminars. In the seminar, "The Art of Science and Medicine" we talked a lot about death and we even had a few guests from hospice visit us to discuss death and dying. This was a really enlightening experience because I had never talked about death in such an open and non-morbid setting. We had a chance to describe to each other, ideally, how we would prefer to die. I think that death is such a taboo topic that most people just avoid the subject altogether. Like, we don't ever want to imagine the thought of our loved ones dying, so lets not talk about it ever. The people from hospice explained to us that sometimes this thought process can be toxic, because if you never talk about death with your loved ones, then they will never know your best interests when you're close to dying. For example, if you are no longer able to swallow food and must use a feeding tube to survive, would you rather just be dead instead?
I have personal experience with this also because I work in an assisted-living facility for dementia patients. Some of the residents have such severe dementia that they cannot speak, can hardly move, are incontinent, and need to be spoon-fed. Their families are faced with difficult questions of if their quality of life is good enough for them to even be alive anymore. I think that some of these questions could be answered if they had open discussion with each other earlier in life about how they would like to die.
Forgive me, for this is probably not an exact quote, but I remember Matt saying, "Death is something that is going to happen to all of us, so why not understand it?" It's true - death is inevitable and it helps to understand it. Just as one's birth is an important component of their life, so is their departure from life. Perhaps both should be celebrated, as in Dia de los Muertos. It at least may help to think of death as something not absolutely unfathomably awful, as Lizzy suggests.

Eliade's Chapter on Nostalgia for Paradise and How It Relates to The Magus

The paradisiac myth is a common theme seen in cultures all over the world. These myths all include the idea of Heaven being close to Earth and there being an easy and direct connection between the two during the illo tempore. On page 65, Eliade states, “Now, we know that, in illo tempore, in the mythic time of Paradise, a Mountain, a Tree or a Pillar or a liana connected Earth with Heaven, so that primordial man could easily go up into Heaven by climbing it. Communication with Heaven in illo tempore was simple, and meeting with the gods took place in concreto.”

Bourani can be thought of as a pseudo illo tempore. It is a place where Nicholas goes to escape the rest of his life on Phraxos. The rest of his troubles appear seemingly unimportant when he is at Bourani and he longs for the weekends he spends there, which are usually comprised of good food and good company. There are also many mystical aspects about Bourani that suggest it being an illo tempore. During one of Nicholas’s first visits, he watches a display acted out in which a nymph is being chased by a satyr, both of which are being observed by Apollo. He also observes a jackal-headed guard at the villa. Conchis’s manner is mystical in itself in that so much mystery shrouds his true identity. In a way, when Nicholas spends time at Bourani, he is closer to “heaven”, or at least another realm.

Eliade also notes the paradisiac symbolism of churches and monastery gardens. Conchis’s home is also described as a very beautiful place, with an elaborate villa filled with exquisite artwork and a private beach. This is but another parallel between Bourani and the illo tempore.

Questions for The Magus

1. What is the significance of the reference to T.S. Eliot's "Four Quartets" in The Magus?
2. On one occasion, Conchis says to Nicholas, "All good science is art. And all good art is science." How does this line hold greater significance for the novel?
3. How does the word eleutheria pertain to Nicholas's initiation?
4. What is the symbolism meant by the doll and the human skull left for Nicholas at Bourani (ch 57)?
5. "The better you understand freedom, the less you possess it." What does this mean?
6. Why does Nicholas choose to slap Alison on the face at the end of the novel? What can the reader gather from this action?

Comments on "The Magus" Discussion

In class on Tuesday, Gerrit mentioned he was "jealous" of Nicholas and his situation. In contrast, John believed that Nicholas had been emotionally and morally tortured and would not wish that kind of treatment upon anyone. I see myself taking a stance about in the middle. I'll admit that after finishing The Magus, I felt a strange longing for Nicholas's experience. I also felt a little bit of guilt for even insinuating that what happened to him was acceptable. He was made to fall in love with someone just so they would be stripped away, revealing that his love was neither meaningful nor reciprocated. He was left undermined and humiliated, and perhaps worst of all, the perpetrators did not even feel guilty about it.
So why would I want this for myself? His life on the island certainly became more exciting after meeting Conchis. He also found that he had become a part of something bigger than just himself. He experienced a phenomenon that only a few others before him could relate to. It was also a seemingly indescribable experience that I think probably became his own secret that he could carry throughout his life. I think that perhaps a part of me wanted to be able to say I was a part of something more, or that I had gone through a life-altering experience that no one else could understand. The more I thought about it, the more I realized it was the fact that Nicholas's experience was unique and powerful that made me wish I could experience something similar. The means by which this experience was conducted I would also never wish upon anyone. I thought that perhaps, unlike Nicholas, I could take this experience and become a better person because of it. This just goes to show that a part of me also longed for a moral to the story.

Reading "The Magus"

I finished reading The Magus today. I'll admit, after reading the last sentence, a part of me wanted to throw the book against the wall. Perhaps this makes me foolish or naive, but I don't care. I guess I just had so many unanswered questions. But, after all, "An answer is a form of death" as Fowles would say. 

What I'm about to say may seem unusual or even blasphemous to some people in this class but, for me, reading is a chore. I must say that I've never found myself particularly enveloped by a text and you will probably rarely find me reading for fun. However, The Magus is a whirlwind. It reminds me of a car accident. Much of what I read seemed somewhat disturbing or unsettling, but I just couldn't put it down. 

As I read The Magus, I was immediately expecting something magical to happen. During Nicholas’s first encounter with Lucy, it appears as if she was able to be in two places at once, but it turned out that she actually had a twin. Also, his experience with the performance on the beach and the masked experimenters during his “trial” both appeared to have magical elements. However, the novel turned out to be complete realistic fiction. Though not likely, all the events that transpired could theoretically happen in real life.

Quality

How can one measure the quality of higher education? I think Dr. Sexson put it very well when he said we should only evaluate our classes twenty years later. Twenty years from now, will you remember that 100-something-person lecture in which the professor literally read PowerPoint slides to you? A Quality education is something that sticks with you through the years and makes an impact on your life. Sadly classes that do just that can be hard to come by these days.

I have found my honors seminars to be some of the most memorable and impactful classes I've taken. Perhaps this is because of extraordinary faculty. Most likely, It's because I have become an active participant in the learning process. Active discussion has helped me form and solidify my own beliefs and opinions on a variety of subjects. Also, listening to others' thoughts has helped with an exchange of ideas, opening my mind to other points of view. Also, only in a few of the courses I have taken have I been encouraged to write down my own thoughts. Again, Dr. Sexson put it well when he stated, "How do you know what you think until you see what you say?" Through the writing process, I have been able to formulate my thoughts in a coherent, logical manner, further solidifying my beliefs and opinions.

Unfortunately, lessons learned in these types of classes can be difficult to quantify with a grade. Higher education has become such an objective, streamlined process that many of the experiences that I've had in my honors classes have been phased out. One cannot state on their diploma or resume that they considered some classes of higher quality than others. After all, once you graduate, all classes are essentially created equal. Perhaps if we looked at higher education as an unquantifiable process, we would be better off.

Meeting Michael Sexson

As I was filing through the documents on my laptop, hoping to clean out a few things and free up some memory, I came across a Word document titled "Initiation". Curiously, I opened the file and found the following passage:

Every journey that a person has in their lifetime is associated with some sort of pain. Whether this pain be physical or emotional, one must endeavor to overcome it. Think of the journeys you have encountered during your life. I can guarantee you that the most memorable journeys are associated with some sort of pain or hardship. Perhaps the greatest life lessons I have learned have come from coping with emotional and physical hardship. The Satere-Mawe people of Brazil have an initiation rite in which young men place their hand in a glove filled with bullet ants. They endure the excruciating pain of the ant’s bites for a full 10 minutes. Their hand and arm become temporarily paralyzed by the ant’s venom. Chances are that they will remember this scarring experience for the rest of their lives. However, the sense of pride and accomplishment that comes with this initiation rite surpasses the physical and emotional damage.

                Actions ALWAYS speak louder than words. Perhaps the most profound lessons are learned using pain. What better way to get your point across?

As I read the passage, I distinctly recalled why I had written it seven months earlier. One Thursday afternoon, I was sitting in my Orientation Leader class, fully aware that this was my last class of the day and anticipating relaxing and grabbing a bite to eat in the near future. I was told we were to hear from a guest speaker that day named Michael Sexon. I had never met Dr. Sexson before, but I had heard that in the previous year he managed to give an entire hour lecture on Mylie Cyrus to the Orientation Leaders. Needless to say, I was intrigued. 

He began his lecture by explaining that the circumstances in which he was teaching us were not ideal. Ideally, he would have walked from desk to desk with a bucket and, stopping at each desk, he would clip off a small portion of each student's earlobe. I imagine the pain would be sharp, but bearable, and would leave a lasting scar. He went on to explain that every time someone would ask what happened to our earlobes, we would distinctly recall that Thursday afternoon when Michael Sexson visited our Orientation Leader class. He went on to explain the initiation rite of the Satere-Mawe people that I wrote about in my passage. 

It was bold, to say the least, but I believe that was Dr. Sexson's way of making us remember. Perhaps his techniques were not as effective as he was hoping, because I only vaguely remember the contents of the remainder of his lecture. Among these were an explanation of the root of the word orient and a reading from The Conference of Birds (which I later discovered was added to the Texts and Critics curriculum thanks to Jerrod). Nonetheless, the first five minutes of Dr. Sexson's lecture seemed to have a profound effect on me. 

Dr. Sexson's lecture got me thinking, and it was apparent that what he was saying was directly related to the culture that I am a part of. As a member of a sorority on campus, we are held to strict standards and regulations, one of those being a zero tolerance policy for hazing. I've heard a lot of horror stories about the dangers of hazing and how fraternity men having even died due to hazing-related accidents. I can confidently say that I have never been hazed or hazed another person, but what Dr. Sexson had in mind sounded awfully similar to hazing. It started to make a little bit of sense. After all, after looking back on my life, many of the most memorable moments have been associated with physical or mental hardship. Have you ever noticed most people can distinctly recall where they were and what they were doing the day of 9/11/2001? It's because the hardship associated with September 11th is ingrained within their memory. That being said, if one wants to instill in their pledges their sorority's core values so that they may better understand their importance, perhaps this should be coupled with some form of challenge or even pain. Perhaps this is what the founders of Greek organizations had in mind. To clarify, I still believe that in many instances, hazing becomes excessive and I still do not agree with it as a practice (partly because it's illegal), but I recognize it as an effective tactic in making sure the lesson one is teaching will never be forgotten. That is not an easy task to undertake. 

After skimming the file, I deemed it important enough to be spared from the recycle bin and continued to scroll through documents...

Sperm: The Mythological Hero

The idea of “the way the past possesses the present” is composed of several different dimensions. If one confronts this idea superficially, the historical past comes to mind. Other dimensions include the psychological, religious, literary, and mythological past. The course is titled Tracings to infer that nothing is ever lost, but traces remain. Tracings from the past can found in all our literary works, including John Barth’s Night-Sea Journey.

                I found the most evident example of the way the past possesses the present in the sperm’s likeness to a mythological hero. The title alludes to a tale of adventure and tribulation. The “sea” itself in which the sperm are swimming is not enjoyable. The sea is described as dark and seemingly endless. The sperm swim amongst millions of their fallen comrades in search of a fate that they’re not even sure exists. The entire scene seems melancholy and futile.

In my experience, many mythological, literary, and historical heroes started out as unlikely subjects. As is often the introduction in fairy tales, the hero does not choose the responsibility, but rather it is thrust upon him. One account that comes to mind is the biblical story of David and Goliath. Young David, with only five stones and a sling, kills Goliath, the giant Philistine warrior.  Night-Sea Journey also describes an unlikely hero. The narrator of the story has no outstanding qualities that set it apart from the other sperm. The narrator even states, “A poor irony: that I, who find abhorrent and tautological the doctrine of survival of the fittest… may be the sole remaining swimmer! But the doctrine is false as well as repellent: Chance drowns the worthy with the unworthy, bears up the unfit with the fit by whatever definition, and makes the night-sea journey essentially haphazard as well as murderous and unjustified.” The sperm could be described as humble and pessimistic. It cannot believe that it, or anyone for that matter, would ever be the one to reach the “shore” and it is shocked to see that is the only survivor.

It is apparent that the narrator seems unusually thoughtful. It constantly questions what it may find at the end of the night-sea journey or if it is perhaps a part of something larger. The story begins with a slew of questions running through its mind as it is swimming: “Is the journey my invention? Do the night, the sea, exist at all, I ask myself, apart from my experience of them? Do I myself exist, or is this a dream? Sometimes I wonder. And if I am, who am I? The Heritage I supposedly transport? But how can I be both vessel and contents?” The sperm asks timeless questions about its origins and what will happen to it after it dies. These are age-old questions that have spurred the concept of religion and will probably never be answered. The presentation of these questions is just another example of the past possessing the present in the story.

The exhibition of the mythological hero on his traitorous journey to reach salvation is a great example of the way the past possesses the present in Night-Sea Journey. The sperm, the unlikely hero, braves the night-sea and along the way, contemplates deep, philosophical questions about is existence. The hero finally comes out on top when it reaches the ultimate destination: the egg. 

Displaced Fairy Tail... Can you guess which one it is?

James, John, and Edward were triplets born into a wealthy family. Though their mother had passed away many years ago, their father was a great mentor to them. As a young man, their father had started with nothing and slowly built his fortune as a successful commercial fisherman off the coast of Alaska. Shortly after the brothers turned 22 years old, their father fell victim to a mysterious accident in which his fishing boat sunk, drowning the entire crew. After his death, the family fortune was divided evenly amongst the brothers. In his will, their father made but one request: that they continue on his legacy.

Though James, John, and Edward were all brothers, they did not see eye to eye. Each brother was determined to carry on their father’s commercial fishing business, but on his own terms. The first brother, James, spent the majority of his inheritance on a long backpacking trip to Europe to “find himself”. When he returned, he could only afford a small fishing boat that had already been used for many years. The second brother, John, saw his newfound fortune as an opportunity to propose to his long-term girlfriend and he spent about half his inheritance on an illustrious wedding and a luxurious honeymoon vacation. When he returned from his honeymoon, he spent the remainder of his inheritance on refurbishing one of his father’s old fishing boats. The third brother, Edward, was determined to become successful and spent his entire inheritance on a brand-new, state-of-the-art fishing boat.

At the beginning of the fishing season, each brother set off in efforts to carry on their father’s legacy. Little did they know, an extreme environmentalist named Ralph was determined to foil their efforts in order to combat the commercial fishing industry. James was having a beer at the local pub one afternoon, when Ralph walked up and took a seat next to him at the bar.

“Did you have a good catch this afternoon?” Ralph asked.

“Not today,” said James, taking another sip of his beer. “Haven’t had a good catch for weeks actually.”

“That unfortunate,” answered Ralph. “Say, if you drop your net about 10 miles south of the bay, I bet you will have better luck. Just look for a bright green buoy.”

The next day, James set off feeling confident that he had received insider information and hoping for a large catch. Just as the sun was rising, he spotted the electric green buoy in the distance. He started full-speed ahead toward the buoy when suddenly, his boat was impaled by a large stake resting just below the surface of the water. The boat quickly filled up with water and sank, drowning James.

That same day, John was walking along the pier when Ralph came up to him as well. After talking for a while, Ralph gave John the same advice he had given James earlier that day. That afternoon, before John was able to hear the unfortunate news about his brother, he also set off in search of the green buoy, feeling equally confident with the newfound advice he was given. When he finally reached the buoy, his boat was also impaled by the same large stake and sank into the ocean, drowning John.

The next morning, just before sunrise, Edward was getting his boat ready to cast off for the day. He noticed neither of his brother’s boats were parked in the marina, but he thought little of it. They may have just gotten an early start, after all. As he was untying a rope from the dock, Ralph appeared as if he had been there for hours, waiting for Edward to arrive. Ralph approached him with a friendly greeting, “Good morning. Are you heading out soon?”

Edward stood up and hesitated for a moment. He had heard about Ralph before and some of the extremes he had gone to in order to foil the fishermen’s business.

“Pretty soon,” replied Edward. “Can I help you?”

“Oh just taking a morning stroll. Say, why don’t you try catching something about 10 miles that way?” He lifted his hand and pointed a finger to the south. “I bet you’ll have a good catch. Just look for a bright green buoy.”

Edward knew he was up to something. Quickly, he devised a plan to hold Ralph accountable for his actions.

“Hey, before I head out, come take a look at this rudder here. I think it may be bent…” exclaimed Edward.

Ralph climbed into the boat and walked to the other side so he could inspect the rudder. When he was securely in the boat at a point in which jumping to the dock would be futile, Edward pushed off and the boat drifted out to sea.

“What are you doing!?” cried Ralph.

Edward chuckled. “Oh have a little fun. You aren’t sea sick, are you? Now let’s go find that buoy…”

Ralph panicked, but he could not bring himself to reveal that they were about to enter a trap. He curled up nervously at the edge of the bow. Either he would fall victim to his own trap or he would be forced to confess and be prosecuted for the murder of Edward’s two brothers. Instead of suffering either of these fates, he thought, perhaps, he could swim back to shore. Edward watched as Ralph threw himself out of the boat and swim recklessly into the distance. Before Edward could even react, Ralph could no longer be seen.

By this point, the boat was slowly approaching the electric green buoy. Despite his better judgment, Edward was curious and wanted to know what he would find at this mysterious site . As the boat reached the buoy, a large bump shook the vessel, but it managed to stay afloat. Edward peered closely into the water and could vaguely make out a steak resting just below the surface of the ocean. He had hit the steak, but his boat was too strong and the steak was unable to penetrate it.

                Relieved, Edward sighed and headed back towards shore to explain to the authorities what he had discovered. A few days later, it was reported that Peter’s body was found washed up on shore, having drowned in the ocean a few days prior. 

Class 9/10/2013

One realization that I had in class today was Dr. Sexon's recognition of the lack of universal references in today's society. References, quotes, and sayings that were once common knowledge are no longer used, at least not commonly. Can this really be a crisis? Perhaps simply the greater population size, along with an increased acceptance of different languages, cultures, and ideas has made for less universal references. This is most likely true, but I also think that universal references still exist. They are still around, but have dramatically diminished in intellectualism. For example, very few people could probably tell you what Pascal sewed into his coat, but the majority of the population could state the advertizing slogans of popular companies like Mcdonalds or Subway. A shift has been seen from references to historical events and famous texts to pop culture phenomena and internet sensations. People are a product of their generation and I don't think it's the fault of the individual that these references have died out. We are simply born into different societal norms. However, this supports the notion that literature is not as highly regarded as it has been in previous generations.

Nothing is ever lost...

From my understanding, this course is titled, "Tracings" to exemplify the idea that all that was is what continues to be. In other words, nothing is ever lost, but traces persist into the future. Everything is connected in some way or another. I have already begun to realize this in our readings and class discussions. One parallel that I made was the idea of arriving where you start. This idea is perhaps most apparent in TS Eliot's The Four Quartets. The following passage is written:

We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.

In James Joyce's Finnegans Wake, the text begins mid sentence. The text also ends with an unfinished sentence. Therefore, in order to finish the last sentence, one must go back to the beginning of the book. It becomes, in a sense, a cycle of sorts. This cycle can also be seen in Dante's Four Levels of Interpretation. The levels of interpretation are arranged in a clockwise fashion, going from Literal to Allegorical to Moral to Anagogical and then back to Literal. Though I'm sure I have already encountered many other examples of arriving where you start already in this class, these three examples stood out to me the most.

Class 9/3/2013

Perhaps people place too much importance of the author's interpretation of any given text. Too often is the question asked, "What was the author trying to convey when he or she wrote this?" An excellent point was brought up in class, that every reading of a text is a misreading. Every person that reads a text has their own, personal interpretation and has something different to bring to the table. That is part of what makes honors seminars so interesting, is hearing every individual's opinion on a text. So really, writing to convey one, single idea or concept is practically impossible. The great thing about reading is the fact that one can take their experiences, beliefs, and memories and apply them to a text. Someone may read the text at two different points in their life and feel as if they had read two completely different texts.

If someone's personal experience contributes to their misreading of a text, does this mean one's ignorance makes for a poor misreading? For example, when reading Joyce Carol Oates' "Where are you Going, Where Have you Been?", I was unable to make the connection between Connie and Persephone due to my lack of knowledge pertaining to mythology. This made for a very superficial reading of the text. In this case, perhaps guidance from the author would be beneficial.

My Dream

My dream that I told in class is as follows:

Katelynn sat me down in the living room of her apartment just next door to me. We had grown distant over the summer, so I found it strange that we should be having a discussion now. She looked rather nervous and melancholy and I thought of all the possibilities of what she was going to say. "I'm pregnant," she blurted in a hopeless tone. I was taken aback and didn't quite know what to say. I thought about all the setbacks this would cause and tried to comfort her with no avail.

At that moment, I woke up. This dream was not particularly memorable because of its length, but because it was so realistic. It took me a few minutes to reason through things before I could decide if that event actually happened. The dream was so vivid that I thought it may even be a memory. Alas, it was simply fiction and I could rest easily.