Tag: Greek myth

The myth of Jesus

On the way to Mass, one of my kids asked me if it were true that people evolved from apes, because that’s what she heard in school, but she had read otherwise in the Bible.

Now, I know we have talked about this before. Many, many times. It’s just that she likes the story of Genesis very much, and she wants it to be literally true. The God she knows and recognizes is the one who is depicted literally in the pages of her picture Bible. 

She isn’t ready to hear what I have told her in the past, and what I told her again this time: That I’m not really sure how modern humans came to look like they do. That it’s okay to believe that Genesis is literally true, but that I think some kind of evolution must be true; and also that I suspect scientists aren’t quite as sure about what happened as they profess to be.

What I am sure of, and what I tell my daughter she is very free to believe, is what it does say in the Bible: that God made human beings on purpose, out of love, and that He continues to love them and to want to be with them, and that he deliberately gave them an immortal soul. When and how that happened, and what it looked like, I don’t exactly know, and neither does anyone. 

I told her that the story of Genesis isn’t bad science. It’s also not good science. It’s not science at all, and was never intended to be. I said that if she wrote a story about what kind of family she has, and someone told her it was bad science, she would be baffled, because it wasn’t science; it was a story. And that is what we generally mean by myth: Not something fake and made up to fool people, but just the opposite: something that attempts to tell something we think is true about what the world is like. And so the book of Genesis is a myth, in the sense that it was written to tell us all kinds of true things about how the world was made, and how humans were made, and by whom, and why, and what kind of relationship they have with God. 

It tells us that the creation of the world was not violent, not ugly, not competitive, not chaotic, and not random. It was in some way orderly, it was deliberate, it was done with a plan, and it was beautiful. It was good. It was done in the context of relationships, from the very beginning. This is the myth of our creation. This is what I believe about how God made us. 

My daughter is probably too young for such a subtle idea, but I’m not really sure what else to tell her. I knew she is very interested in Greek myths, so I said (probably confusing the issue more, but I was driving, and things pour out of your mouth as you drive) that Greek myths served the same purpose as Genesis: To try to explain what kind of world it was, as they understood it. They got some things wrong, but some things right.

Prometheus, for instance, I said. He was a titan who dwelt in a kind of paradise, but realized that mankind below was cold, bereft, needy and alone; and so he had pity on them and brought them the gift of fire. 

And what a gift. It was more than just a flame, but signified all kinds of good things, light, heat, warmth, protection, intelligence, enlightenment, and even comfort. He cared for them, and so he came down from heaven and brought them good things.

It was here that I discovered the D’Aulaire illustration of Prometheus has been quietly living in my head all these years as a proto-image of Jesus. Of course he had.

But then, I said, of course they also got a lot wrong. In this myth, the other gods didn’t want man to have all these good things. So they punished Prometheus for what he had done. 

And then it occurred to me: That part was a proto-Jesus story, too, albeit very darkly. In the myth, because of his kindness to mankind, Prometheus was nailed to a rock to have his liver eaten out by an eagle; but, because he was immortal, it regrew every day, and was devoured again the next day, and his agony continued. A wretched, ugly story, so perverse . . . but so familiar.

You see it, right? Fine tune this myth, and it becomes Jesus, who came down from heaven to save mankind, and for his troubles he was nailed to a tree and now he has become an immortal meal. The suffering part is over, but yes, his body becomes our food over and over again. The ancient story distorts the reality to come until the point of it all is lost, but it’s hard to deny the basic form is there. What does it mean?

Maybe the point isn’t lost after all. Maybe the point is that we tell these stories over and over again, but they don’t take on any kind of truth or beauty until Jesus arrives. That’s the point. If you want your story to mean something, put Jesus in the center of it. At least that is how it seems to me. 

We have all seen the man who is knee deep in theology, with ecclesiastical degrees and pedigrees up to his neck, but he has no love, no kindness, no spark of divinity inside him that he allows to become a flame. Why, because there is no Jesus at the center of his story. And we have all seen the man who doesn’t know the holy name of Jesus at all, and yet his whole life and all his works are animated and illumined by that presence just the same. We have all seen men whose lives make stories like this. What does it mean? 

It means that Jesus hides. He hides in Genesis, He hides in myth, he hides in humanity, he hides everywhere, so that we can find him. At least that it how it seems to me. 

***
Image: Charles Ephraim Burchfield letter to Louise Burchfield, 1933. Archives of American Art, Smithsonian Institution. (Creative Commons)

Hadestown review: Original Broadway cast vs. touring cast!

Last weekend, we were lucky enough to see Anaïs Mitchell’s Hadestown for the second time — the first time for my husband and my oldest daughter and son (for whom the trip was a birthday present), and the second time for me and my third oldest daughter. We saw it in the summer of 2019 on Broadway and I gave it a short review here. (If you’re not familiar with the show, you might want to click through there first, which actually discusses the plot and themes.)

This review will contain spoilers, but the whole thing of Hadestown is that we already know how the story turns out. It’s many thousands of years old, for one thing; and also, this is what humans do: We enter into stories that we know are tragedies, thinking maybe it will turn out different this time. So there really aren’t any spoilers. 

Well, I had such a magnificent experience with the original cast that, when I was waiting for this show with the touring cast to begin, I was telling myself very sternly that it’s normal and right for a different cast to put their own mark on their roles. It’s also true that Hadestown, while a profoundly emotional work, is not emotionally manipulative, and doesn’t deliver the same experience every time anyway. So it wasn’t going to be exactly the same.

That said, I couldn’t help comparing the two casts and productions in my head as we watched, so here is what I thought.

First, we saw the original Broadway production at the Walter Kerr Theater, which is much smaller and more intimate. Here was our view of the stage in NYC in 2019:

and here was the view from our seats in Boston last weekend:

So you can see, it was going to be a different experience anyway. 

There were some minor changes to the set and the way it moved around and lit, although it was hard to put my finger on what. The main thing I noticed was that, after Orpheus turns and Eurydice disappears away into the underworld, in this production she is swallowed up by a mouth-like aperture in the back (which also served as a train platform and other set pieces), rather than sinking down via a round platform built into the center of the stage (which is how they did it in NY). This arrangement, the aperture in the back, was surprisingly much more effective, and possibly done because it was bigger theater and, if they used the floor trick, the audience might see Eurydice scooting out a trap door (as I did from the balcony when they staged it this way at Walter Kerr!). It was very clear that Orpheus was within inches of reaching fresh air and sunshine when he stopped and turned, and Eurydice was gobbled up by the dark underworld, so it worked well (which didn’t stop the teenage girl in front of me from whisper-shouting, “Wait, wha happened?” right at that shattering moment when everyone in the theater momentarily died of grief. oh well!).

So: Original Broadway cast vs. touring cast! 

The original Hermes was André De Shields; the touring Hermes was Levi Kreis. Ahem. Partly due to my very poor eyesight, my face blindness, and just my general confusion as I encounter life, I was fairly sure they had switched actors halfway through the production, and I couldn’t wait to talk about how weird it was that they did it without saying anything about it. When nobody wanted to talk about it, I gradually surmised that it was actually Levi Kreis all the way through; he had simply taken his hat off. It’s a trial, being me. But still, that will tell you something about this actor. He was fine, but not especially memorable, and did not do much to convey that he had been around for millennia and had seen some stuff (but could still be moved). He was just sort of a ringmaster. 

Orpheus: Reeve Carney is the original. I preferred the new guy, Nicholas Barasch, but I could go either way with this role. Barasch’s voice was bigger and more sturdy and he came across as a little less weird, but still sufficiently lost and earnest, and sufficiently otherworldly. I think Carney did more with his body to convey who he was, and Barasch did more with his voice. Both very affecting. He made me cry (not that I’m made of stone).

Hades is Patrick Page in the original cast,  Kevyn Morrow for touring. This is the only one that I felt really just couldn’t possibly be a fair comparison. Patrick Page was just preternaturally . . . Hadeslike. His voice penetrates in a way that most human voices don’t. Morrow had a thundering voice and a commanding, sinister, predatory presence, and when he heard Orpheus’ song and it reached him, and when he reconciled with Persephone, you believed it. The lyrics were a little indistinct sometimes, which is a shame. But in any other universe, without the comparison, he would have brought the house down. Really, no complaints. 

The original Persephone Amber Gray; the touring, Kimberly Marable. This is the only touring performance I thought was lacking. Marable just didn’t make much of an impression on me, and she really must! She’s Our Lady of the Underground! It is a very difficult, strange role, no mistake. But Marable’s Persephone came across mainly as frustrated and vulgar, without much depth. Again, maybe it’s just unfair to have to follow Amber Gray, whose Persephone is so many-layered and delicately demented. Amber Gray defied gravity when she danced; Marable was merely very energetic. However, the critic in my head mostly shut up about halfway through, and by the time the story shifted to the relationship between Hades and Persephone, I was totally with them. It’s a good story. 

The original Eurydice was Eva Noblezada, and the touring one is Morgan Siobhan Green. This was a clear improvement. Noblezada’s voice and acting struck me as understudy quality, and not on the same par with the rest of that cast. Green, though, was stellar. Her voice was piercing, and it and her body language added an awkward and frantic tone that helped round out her character a bit, making her more than just a drama girl. 

The Fates were scary and great. I’m afraid I didn’t notice much difference between the two casts here. They’re malevolent and otherworldly and funny and mean, and their harmonies were just impeccable. Maybe the original cast were slightly more skilled dancers, but I don’t know. 

Let’s talk about Eurydice! Orpheus is . . . poetry, basically, right? He’s the thing that makes you weep, rather than the thing that brings you bread and a roof over your head. But people need him desperately, because when they go without him and his songs, they end up, you know, dead, and/or stomping around in a circle wearing dirty overalls and building a wall for no reason. (My kids thought they pushed the “let’s unionize, everybody!” aspect of this production a little too hard, and said that “If It’s True” was basically a scene from Newsies, but I thought it was easy enough to take or leave, and you could certainly read it as being just about humanity, and not necessarily political).  

Anyway, I was struck this time around by how strange it is that Orpheus is the one who’s put to the test at the end, rather than Eurydice. She is, after all, the reason they’re in this pickle. She signs away her soul just for a mouthful of food; so why isn’t she the one being tested at the end, to win their escape? But of course the reason she was lost was that she called and called on Orpheus, and he didn’t hear her, because he was too busy writing his dang song that would save the world. Pff, poets. Players. (But . . . he wasn’t just imagining it! He really could write such a song! And it really did change the world, and change the course of the story, maybe, or it might, next time, come winter . . . )

Anyway, as I understand it, the original score, which got taken out of the stage version, included more about Orpheus majorly overpromising things to Eurydice and then spectacularly failing to deliver, which explains their dynamic a little better. As it is, I think there’s a bit of a hole in the plot, or a bit of a hole in the character of Eurydice as written. This is my one and only quibble with the way the story is put together: That Eurydice’s actions make the least sense, and yet she’s the one whose actions get explicitly explained the most.

But, as the fates remind us, it’s easy to criticize when you have a full belly. Maybe next time, in a different frame of mind, I’ll come back to this show and her choice will make perfect sense to me. That’s the kind of show it is. 

Overall, I adored it. Damien and the kids who hadn’t seen it yet were blown away. It’s a revolutionary piece of musical theater, and I believe people will be performing it for hundreds of years. If you can possibly see it performed by either cast, do so!

A final note on the Boston Opera House, for what it’s worth: Everyone was required to wear masks, and they were requiring proof of vaccination to get in, but they were pretty lenient about what counted as proof. I somehow lost my vaccination card, so they let me show ID and let Damien vouch that I had been vaccinated along with him. (We kind of felt like anyone paying money to see an Anaïs Mitchell show is probably vaccinated.)

The Boston Opera House is just a few blocks away from Chinatown, so we grabbed a quick dinner at The Dumpling Cafe and YOU GUYS. I may drive back to Boston just to get more duck buns. DUCK BUNS. I was so sad we didn’t have time to sit there for three hours ordering everything on the menu, because it was spectacular. Definitely go there, too.