Standing Greek Gods On Their Heads
April 21, 2016 Comments Off on Standing Greek Gods On Their Heads
My eight year old has been on a Greek mythology craze for the past six months. For years, he has been hearing references to mythology made in his mixed-ages classroom, has been seeing classmates walk in and out of school with related books tucked under their arms, has even been listening to one classmate proclaim the pomegranate seeds in her lunch to be the “fruit of the gods”—but he has never showed any genuine interest himself.
Until now.
One night at bedtime, perusing his shelf for something his dad could read to him (I’m a bit territorial about letting my husband “butt in” on a chapter book that JP and I already have going), JP pulled out D’Aulaires’ Book of Greek Myths (Ages 7-12). At 192 oversized pages, this pencil-illustrated tome is still the ultimate foundation for children embarking on the endlessly fascinating myths created by the Ancient Greeks in their formation and understanding of Western civilization. Thence began for father and son a beautiful foray into the terrifically twisted realms of gods and goddesses, mortals and monsters, jealousy and betrayal, wars and loves, vanity and indifference. (Yes, I’m the one who has to butt out now.)
Then, for Easter, my husband gave JP the boxed set of George O’Connor’s astounding graphic novel series, Olympians (Ages 9-15), a deliciously dark, no-holds-barred approach to dramatizing the rises and falls of the different Greek gods. If you’ve harbored any doubts about the value of the rapidly-growing graphic novel genre, these books might singularly reform your thinking, as they did mine. They are not only tremendous visual feats, but they are wickedly smart. Still, my favorite thing about this series comes in the Afterwards to each book, where O’Connor explains his narrative choices and interpretations of the myths. Not only do our kids get a rare and compelling glimpse into the creative process, but they are themselves encouraged to ponder the complexity and ambiguity of the different myths.
Shhh, could that be the stirrings of literary criticism in our children?
As much as I want to safeguard this reading bond that my husband and son have created around mythology, I couldn’t resist a little one-off involvement of my own. Furthermore, with it still being National Poetry Month for another week, I wanted to let you and your own mythology lovers in on the latest picture book gem by Marilyn Singer and Josée Masse. Echo Echo: Reverso Poems about Greek Myths (Ages 7-12) is actually the third installment of “reverso poems” by this author-illustrator duo (the earlier Mirror Mirror and Follow Follow are centered on classic fairy tales), but it’s the first time that one of my kids has been old enough (or interested enough) to really sink his teeth into the delightful novelty of these poems.
What is a “reverso poem,” you ask? Something that only a poetic magician (or magical poet?) like Marilyn Singer could possibly construct. As Singer herself invented the form, it seems only fair to use her words to define it:
A reverso consists of two poems. You read the first poem top to bottom. Then, you read the poem again with the lines reversed, with changes only in punctuation and capitalization, and that second poem says something completely different.
Cool, huh? A poem that is designed to be read from top to bottom and bottom to top!
Since Echo Echo, Marilyn’s newest work, concerns itself with the Greek myths—and since most of these myths naturally pit two characters against one another (heroic Perseus slays the snake-headed Medusa; revengeful Athena turns the mortal Arachne into a spider)—each set of poems allows us to explore two different points of view. Sometimes the words of the poems are the words of the characters themselves; sometimes they come from a third party. But in every set of poems, we are reminded that there are two sides to every story.
The poem “Demeter and Persephone,” based on the heart-wrenching story of mother and daughter, originally devised by the Ancient Greeks to explain the four seasons, is one of the most poignant examples of the two opposing poetic voices at work. (While prior familiarity with the different myths featured in these pages will help the child reader get more out of the poems, Singer includes a brief synopsis of the relevant myth below each poem.) In this particular myth, Hades, god of the underworld (referred to as the “thief” below), kidnaps Persephone, the beautiful daughter of Demeter, goddess of the earth’s bounty. In her despair, Demeter threatens to make all of the earth barren if her daughter is not returned to her. A deal is struck: Hades promises to return Persephone to Demeter for six months of the year (spring and summer representing her return), although Persephone must live among the dead with Hades for the other six months (fall and winter representing her descent).
We hear first from Demeter, beseeched with all the anger and resentment of a grieving mother determined to have her revenge. She addresses her only daughter:
I hate the thief.
Do not ask that
I forgive Hades.
Spring
will turn to
winter,
will leave this land cold and dark.
Daughter,
this mother’s lonely
tears
shed no
relief.
I feel such
despair.
No more
flowers blooming, trees in leaf.
There will be
six months of grief
after so much joy and laughter.
Persephone, however, adopts more of a “glass is half full” attitude. She chooses to focuses on the happiness she will experience each spring when she is reunited with her mother.
So much joy and laughter
after
six months of grief.
There will be
flowers blooming, trees in leaf.
No more
despair.
I feel such
relief.
Shed no
tears.
This mother’s lonely
daughter
will leave this land, cold and dark.
Winter
will turn to
spring.
I forgive Hades.
Do not ask that
I hate the thief.
With that second ending, is Persephone merely resigning herself to her fate, or is she opening the door to the possibility of loving Hades?
“Narcissus and Echo” is another favorite, based on the story of the vain young mortal, Narcissus, who falls in love with his own reflection in a pond (my kids think this is hysterical) and is turned by the gods into a flower—while Echo, the woman who loves him unrequitedly, is turned into a mournful echo. (Can we take a second to note how much great vocabulary comes out of reading Greek mythology?)
Here’s Narcissus, bent on being uninterrupted while basking in his own beauty:
“Here,
here…”
Was
that
a nymph?
Was
that
an echo?
Leave me,
foolish pursuer!
I will forever be the
only
one
that
I desire—
the most beautiful of youths—
a flower among men.
Then Echo, who plans to fight the good fight forever:
A flower among men!
The most beautiful of youths!
I desire
that
one
only.
I will forever be the
foolish pursuer.
Leave me,
an echo
that
was
a nymph,
that
was
here.
“Here…”
All the poems in the book are enhanced by the Canadian artist Josée Masse’s seductive acrylic paintings, romantically infused with twilight blues and golden yellows. To be sure, Masse’s visual interpretation of the myths is much more whimsical (think “G-rated”) than George O’Connor’s, yet there is still plenty in these pages to mystify and transfix. In fact, my five-year-old daughter, who is too young for D’Aulaires Book (not to mention Olympians), has several times picked up Echo Echo on her own to page through the art. After she has looked at a picture for awhile, she’ll often ask me to read the synopsis of the myth below it—suggesting that this book might also serve as an introduction to Greek mythology for the younger set.
Masse’s art is rich with symbolism and plays with and subverts imagery in much the same way that the reverso poems themselves do. Each painting—furthering the idea of two points of view—is set up as two images, which either bleed into or oppose one another, always with a discernible divide down the middle. One of our favorites is the one that accompanies “Theseus and Ariadne,” a poem about Theseus’s attempt to navigate the Minos labyrinth and kill the half-bull-half-man Minotaur that lies within. The poem alludes to the ball of thread, which the king’s daughter, Ariadne, gives to Theseus to help him find his way out of the maze. On one side of Masse’s painting, the Minotaur’s dense, snorting body dominates the foreground; in the other, only the outline of the Minotaur remains, his head having dissolved into a labyrinth of thread, beside which Theseus stands armed. Visual poetry!
Or how about “Pandora and the Box,” the Greek’s version of Eve and the apple, where the first woman created by the gods opens a forbidden box and inadvertently releases evil into the world. Here, Meese has painted two figures of Pandora overlapping one another: one is bright and full of light and one is enveloped in a black shadow. And yet, interestingly, the box, which appears in both frames, is the inverse of the figures in whose hands it rests. Are we to consider that there is light to be found amidst evil and evil to be found in the most bucolic of scenes? For that matter, looking at the ghoulish green creations pouring from the box, what exactly is “evil”?
The Ancient Greeks developed their myths to make sense of the world unfolding around them. To make sense of why things are the way they are, why people are the way they are, and why it either matters much or matters not at all. Thousands of years later, we may not necessarily need these myths to help us navigate the seas and the stars—and yet, their characters and deeds continue to surface in literature, in art, in music, and in the language we speak. It’s not only exciting for our children to begin to make these connections, to identify a common thread throughout Western culture, but also to stand these myths on their heads and explore their every nuance. Only when we question the foundation below us, can we build something even stronger.
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Review copy provided by Penguin. All opinions are my own. Amazon.com affiliate links are provided mainly for ease and reference–although I prefer that we all shop local when we can!