Andrew invites us to share some background thinking.
> 1) In Greek myth, gods are constantly turning people into animals,
> usually as punishments, as well as themselves into animals, usually as a
> disguise. Are Orlanthi deities considered to have this sort of power?
Did
> Orlanth smite someone and turn him into a dog, for example? Does Issaries
> travel around as a songbird when he wants to seduce someone?
The Greek myth that we have isn't quite myth: it's myth that has been standardised, stretched and pounded into the neat conceptualisations and storylines called 'literature', and subjected to two or three thousand years of misinterpretation and rationalisation, as well as the occasional spot-on insight. Greek myth borrows heavily from "the east face of Helicon" (Western Asia), and the link between Greek myth and ritual (which is a central element to in complete anthropological understanding) is now almost completely absent.
That metamorphoses and transformations seem such a central idea in no small way because of the magnificent work of Ovid, whose effect on the western mind can't be undervalued. If you go to say Hesiod, or Appollodorus, the theme is much less central.
(Ovid's 'Metamorphoses' was one of two books that had an enormous influence on Shakespeare. Having said that, if you like some poetry with your myth ('the two are one') I have to recommend Ted Hughes' retellings in 'Tales from Ovid', and the related 'New Metamorphoses', edited by Michael Hofmann and James Lasdun. Both titles are published by faber & faber.)
Harmast Saga mentions that several kings of Vingkot's line 'reverted' to shapeshifting during the Greater Darkness, with the implication 'we don't do that anymore'. However, it doesn't seem to be a central motif in known Heortling mythology, except as a trickster ability. Given that Orlanth is worshipped in animal form in various regions (The Great Boar of Ralios for instance), I'm sure there would be stories even if they are only leakages and misunderstandings/rationalisations across differing regional traditions. And the potential for joint Eurmal/Orlanth stories is considerable. Finally, superior powers of deception and disguise are *not* shapeshifting, but may appear to be so. (Visions of carls with bulls horns prancing around at Sacred Time).
> 2) In Greek literature, the overwhelming sin is hubris, excessive
pride.
> Is there an equivalent sin that the Orlanthi always have to guard
themselves
> against? Cowardice, perhaps?
'Literature' is the key term here. That's five steps down the road from myth. Lokamaydon personified hubris, but I agree with you that for a people who are literal children of their gods, and whose spiritual imperative is to be like the gods (and if a hero, go beyond them), then hubris wouldn't carry much weight.
I would nominate Irresponsibility. And obstinate stupidity that fails to learn from mistakes or take responsibility for fixing them. And the misuse of freedom.
I'd also mention kinstrife as the shadow power that can't be wrestled with, the mythic problem that not even Orlanth and Chalanna Arroy cannot properly solve or heal except to lessen its pain. (also Harmast Saga).
> 3) Do the gods travel around in disguise, testing people? Does
Lankhor
> Mhy wander through villages, making sure that no one is breaking the law?
> Does Orlanth occasionally show up to test people's hospitality?
Not casually, that would break te Great Compromise. But follower spirits? Heroformers? Unnamable strangers who leave mysteries and strange gifts? No matter what the theology/metaphysics are, I know what the folk of *my* clan would say. And it would be true. :)
> 4) What does Chalana Arroy do to smite somebody?
She has mastered Compassion. She may have insights into the unity of all: and understand that hurt or revenge against one hurts the whole. So I expect that any explanation/rationale of the White Lady's actions would be radical, unexpected and deeply challenging.
Andrew's questions have brought some issues sharply to mind about the typical myths and mythic themes of various cultures, *and* the way that culture expresses them in story and folk motif. Time prevents me from exploring it now, but I do hope to get back to it in a few days when my world isn't quite so crazy. For consideration lets think about the two 'root sources': Golden Age Dara Happan and Storm Age proto-Heortling traditions. One gave rise to current Solar and Lunar understandings, the other to the traditions of the Orlanthi barbarian belt. Each stream has its own key ideas and themes which grow and branch and splinter over time, either growing organically or in conscious opposition to a competing cosmogony or mythic insight.
A recent Bryn Mawr Classical Review that explores this topic for Greek myth can be found at http://ccat.sas.upenn.edu/bmcr/2000/2000-05-08.html. It reviews M. L. West's 'The East Face of Helicon', and provides excellent examples of both mythic themes and poetic expressions. Though there are problems (which I'll discuss later), I believe we can and perhaps even should try and explicitly list some of the key themes for both the Solar/Lunar and Orlanthi streams. All the better for to understand and create 'authentic' heroquests.
Cheers
John
nysalor_at_primus.com.au John Hughesjohnp.hughes_at_dva.gov.au
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