Armageddon, anyone?

Good omens : the nice and accurate prophecies of Agnes Nutter, witch
Neil Gaiman and Terry Pratchett
Fiction 384 pages
William Morrow, 1990, 2006

According to the bit in the back of the book, this novel has become a "cult classic" since its publication. The book's sales rank on Amazon supports this claim. I haven't read any of Pratchett's books, but I've read a few by Gaiman. I didn't like this one as well as those.

Gaiman has a talent for taking mythological themes and making them believable. But this book is more of a farce, and as such, it failed to suspend my disbelief. This story, like others by Gaiman, draws from mythology, but unlike American Gods, the mythology isn't Norse, African, or Hindu, but Christian, and that will offend some, or at least cause discomfort. Believers don't like to see their beliefs treated like myths.

 Good Omens is about a friendship between a demon and an angel. Neither sees any sense in a war between Heaven and Hell and prefer to thwart, rather than assist during Armageddon. Crowley, the demon, and Aziraphale, the angel, have lived amidst humanity for so long that they no longer see things in such black and white terms as pure good or evil. They no longer fit in with the bureaucrats of Heaven and Hell. Unfortunately their sophisticated viewpoint isn't universal; satirizing conventional behavior just doesn't work for me.

I find no humor in society's increasing polarization of beliefs and attitudes, in the absence of dialog between left and right, religious and secular, rich and poor. Envisioning Heaven and Hell populated by rigid thinking, bureaucratic zealots simply doesn't amuse me. The world is full of such people already and their numbers are steadily increasing. Maybe Armageddon is coming after all, and that's just not funny.

The hidden meaning of fairy tales

The Uses of Enchantment: The Meaning and Importance of Fairy Tales
Bruno Bettelheim
Non-fiction 328 pages
Vintage Books, 1989, 1976

If you’ve taken courses on fiction writing or literature, it’s likely that you’ve heard about the hero’s journey. Joseph Campbell introduced this concept in his 1949 work, The Hero with a Thousand Faces. Campbell, a popularizer of mythology, drew upon themes from Jungian psychology in his structural analysis of hero myths.

Child Psychologist, Bruno Bettelheim, while acknowledging Jung’s contributions, used a more Freudian approach in his analysis of fairy tales. Although there’s some degree of similarity between Bettelheim’s later and Campbell’s earlier work, Bettelheim makes no mention of Campbell.

Bettelheim is careful to point out, however, that fairy tales are not like myths. They serve different audiences and functions. Myths end in tragedy while fairy tales end happily. Fairy tales allow children to integrate id impulses with their developing egos. Myths, instead, are the voices of the superego. They moralize, while fairy tales allow their hearers to form their own conclusions.

Referring to Hercules having to choose between two women, one representing virtue and the other pleasure, Bettelheim says, “The fairy tale never confronts us so directly, or tells us outright how we must choose. Instead, the fairy tale helps children to develop the desire for a higher consciousness through what is implied in the story. The fairy tale convinces through the appeal it makes to our imagination and the attractive outcome of events, which entice us.”

He later elaborates, “Myths project an ideal personality acting on the basis of superego demands, while fairy tales depict an ego integration which allows for appropriate satisfaction of id desires. This difference accounts for the contrast between the pervasive pessimism of myths and the essential optimism of fairy tales.” I don’t agree entirely. Star Wars is often cited as an example of the hero’s journey. That movie ended happily rather than in tragedy. While Oedipus is certainly a tragedy, I’m not convinced that all myths must be pessimistic.

Bettelheim’s approach is primarily Freudian. As such, his interpretations deal with orality, sexuality, sibling rivalry, and the child’s sense of impotence. Campbell’s myth interpretation draws from the Jungian perspective. As such, it minimizes the importance of id, ego, and superego and emphasizes Jungian personality structures such as self, shadow and anima. Since the passing of Freud and Jung, neuroscience has identified many structures in the brain, however none are identical to those structures named by Jung and Freud. Nonetheless, those elusive structures remain useful for understanding both human personality and literature.

Garden Glass

The modestly sized Denver Botanic Gardens makes good use of its 24 acres. Over the last several years, the gardens have hosted a variety of excellent sculptural exhibits. In 2007, for example, 60 stone sculptures by contemporary Zimbabwean artists were exhibited. In 2010, twenty monumental works by Henry Moore were exhibited. Concluding this month, massive groupings of blown glass grace the gardens.

These are the work of veteran glassblower, Dale Chihuly (born 1941). After leaving the first American glass program at the University of Wisconsin, Chihuly worked at the Venini glass factory in Venice. His work is now shown in over 200 museum collections internationally.

Chihuly’s installations blend well into the Denver Botanic Gardens. Tall red glass fronds stand against tall grass. Ponds are filled with glass flora and boats laden with glass spheres and tubes. Bulbous glass vegetation grows a midst desert loving yucca bushes. After sunset, night blooming tubers and trees light the gardens.