Katabasis

Katabasis or catabasis (from Greek κατὰ "down" and βαίνω "go") is a descent of some type, such as moving downhill, the sinking of the winds or sun, a military retreat, or a trip to the underworld or from the interior of a country down to the coast. The term has multiple related meanings in poetry, rhetoric, and modern psychology.

A trip to the coast

The term katabasis can refer to a trip from the interior of a country down to the coast (for example, following a river), in contrast to the term anabasis, which refers to an expedition from a coastline up into the interior of a country.

The main meaning given for katabasis by the Oxford English Dictionary (OED)describes "A going down; a military retreat, in allusion to that of the ten thousand Greeks under Xenophon, related by him in his Anabasis":

1837 DE QUINCEY Revolt Tartars Wks. 1862 IV. 112 The Russian anabasis and katabasis of Napoleon. 1899 Westm. Gaz. 17 May 4/1 Little space is devoted to the Anabasis; it is, as in the story of Xenophon, the Katabasis which fills the larger part.
— OED - katabasis

In the opening of Plato's Republic, Socrates recounts "going down" to the port city of Piraeus, located south of his native Athens. Several scholars, including Allan Bloom, have read this first word, kateben ("I went down") as an allusion to Odysseus' journey into the underworld.

Arts

In poetry and rhetoric, the term katabasis refers to a "gradual descending" of emphasis on a theme within a sentence or paragraph, while anabasis refers to a gradual ascending in emphasis. John Freccero notes, "In the ancient world, [the] descent in search of understanding was known as katabasis",[1] thus endowing mythic and poetic accounts of katabasis with a symbolic significance.

Modern psychology

In modern psychology, the term katabasis is sometimes used to describe the depression some young men experience.[2] Author Robert Bly proposes in his book Iron John: A Book About Men several reasons for the "catabasis phenomenon", amongst them the lack of Western initiation rites and the lack of strong father figures and role models.

Trip into the underworld

The trip to the underworld is a mytheme of comparative mythology found in a diverse number of religions from around the world. The hero or upper-world deity journeys to the underworld or to the land of the dead and returns, often with a quest-object or a loved one, or with heightened knowledge. The ability to enter the realm of the dead while still alive, and to return, is a proof of the classical hero's exceptional status as more than mortal. A deity who returns from the underworld demonstrates eschatological themes such as the cyclical nature of time and existence, or the defeat of death and the possibility of immortality.[3]

Katabasis is the epic convention of the hero's trip into the underworld.[4] In Greek mythology, for example, Orpheus enters the underworld in order to bring Eurydice back to the world of the living.

Most katabases take place in a supernatural underworld, such as Hades or Hell — as in Nekyia, the 11th book of the Odyssey, which describes Odysseus's descent to the underworld. However, katabasis can also refer to a journey through other dystopic areas, like those Odysseus encounters on his 10-year journey back from Troy to Ithaca. Pilar Serrano[4] allows the term katabasis to encompass brief or chronic stays in the underworld, including those of Lazarus, and Castor and Pollux. In this case, however, the katabasis must be followed by an anabasis (a going or marching up) in order to be considered a true katabasis instead of a death.

The Odyssey

Odysseus consults the soul of the prophet Tiresias in his katabasis during the 11th book of the Odyssey.

In the 11th book of the Odyssey, Odysseus follows the advice of Circe and consults Tiresias in the land of the dead.[Odyssey 1] During Odysseus' visit, the souls of many appear to him. The first to appear to Odysseus is Elpenor, his crew member who died prior to leaving Circe's island. Elpenor asks Odysseus to give him a proper burial, and Odysseus agrees.[Odyssey 2] The next to appear to Odysseus is his mother, Anticlea. As Odysseus has been away fighting the Trojan War for nearly 20 years, he is surprised and saddened by the sight of her soul.[Odyssey 3] Tiresias, the soul whom Odysseus came to see, next appears to him. Tiresias gives him several pieces of information concerning his nostos (homecoming) and his life after. Tiresias details Poseidon's anger at Odysseus' blinding of Polyphemos (and the coming troubles as a consequence), warns Odysseus not to eat the livestock of the god Helios, and prophesies Odysseus' return home to Ithaca and his eventual death at sea at an old age.[Odyssey 4] After Tiresias instructs Odysseus to allow the spirits he wants to talk to drink the sacrificial blood he used to find Tiresias, he is again given the chance to see his mother, and she tells him of the suffering of his family as they await his return home.[Odyssey 5] As his mother leaves, Odysseus is then visited by a string of souls of past queens. He first sees Tyro, the mother of Peleus and Neleus by Poseidon.[Odyssey 6] He next talks to Antiope, the mother of Amphion and Zethus (the founders of Thebes) by Zeus.[Odyssey 7] Then, he is visited by Alcmene, the mother of Heracles by Zeus, and Heracle's wife Megara.[Odyssey 8] He is also visited by Epicaste, the mother of Oedipus, and Chloris, the queen of Pylos.[Odyssey 9] Odysseus is then visited by Leda, the mother of Castor and Polydeuces and Iphimedeia, mother of Otus and Ephialtes by Poseidon.[Odyssey 10] Odysseus then sees a list of women whom he only briefly mentions: Phaedra, Procris, Ariadne, Maera, Clymene, and Eriphyle, all also lovers of gods or heroes.[Odyssey 11] Next to visit Odysseus is Agamemnon, the king of Mycenae. Agamemnon tells Odysseus of his death by his wife, Clytemnestra and her lover Aegisthus. He warns Odysseus to return to Ithaca in secret and be wary of his own wife.[Odyssey 12] Odysseus then encounters Achilles, who asks after the well being of his father, Peleus, and his son, Neoptolemus. Odysseus reassures Achilles of his son's bravery in fighting the Trojans.[Odyssey 13] Odysseus then begins seeing figures of dead souls who do not talk directly to him: Ajax, Minos, Orion, Tityos, Tantalus, and Sisyphus.[Odyssey 14] Odysseus ends his visit with Heracles, who asks about Odysseus' intention in Hades. Odysseus begins to get fearful as he waits for more heroes and leaves.[Odyssey 15]

The Cumaean Sibyl leads Aeneas to the Underworld for his katabasis in the Aeneid.

The Aeneid

The katabasis of the Aeneid occurs in book 6 of the epic. Unlike Odysseus, Aeneas seeks to enter the underworld, rather than bring the spirits of the dead to him through sacrifice. He begins his journey with a visit to the Cumaean Sibyl (a priestess of Apollo) and asks for her assistance to journey to the underworld and visit his father.[5] The priestess tells him to find a golden branch, and if the branch breaks off in his hands, he is fated to go to the underworld. She also tells Aeneas to bury his dead friend and prepare cattle for sacrifice.[6] When Aeneas reaches the forest to find the golden branch, he is guided by birds to the tree, and the branch breaks easily in his hands. Aeneas buries Misenus and he and the Sibyl prepare a sacrifice to enter the underworld.[7] Aeneas first encounters several beings and monsters as he enters: Sorrows, Heartaches, Diseases, Senility, Terror, Hunger, Evil, Crime, Poverty, Death, Hard Labor, Sleep, Evil Pleasures of Mind, War, Family Vengeance, Mad Civil Strife, Scylla, Briareus, Hydra, Chimaera, Gorgons, Harpies, and Cerberus.[8] Next, Aeneas encounters Charon, the ferryman who leads souls into the underworld, and the mass of people who are unburied.[9] His first conversation is with Palinurus, a man of his crew who fell overboard and died on their journey. Palinurus begs Aeneas to bury him so he can enter the underworld.[10] The Sibyl convinces Charon to carry them across the river Styx in exchange for the golden bough.[11] Aeneas encounters Minos pronouncing judgment on souls and the souls that died for love: Phaedra, Procris, Eriphyle, Evadne, Pasiphae, Laodamia, Caeneus, and Dido.[12] Next, Aeneas sees heroes of battle: Tydeus, Parthenopaeus, Adrastus, Glaucus, Medon, Thersilochus, Polyboetes, Idaeus, Agamemnon, and Deiphobus.[13] The Sibyl then leads Aeneas to Elysium, the place for the blessed. On the way, they pass the place for tortured souls and the Sibyl describes some of the tortured's fates. Tityos has his liver eaten by a vulture daily. Pirithous and Ixion have a rock constantly hanging over them at all times. Many others face the punishment of moving rocks, being stretched, and being tied to wheels.[14] The two then enter the Estates of the Blest, where they see a utopian land where heroes and good people reside. There, Aeneas finds his father, who tells him of the rich history of Rome to come.[15]

Mythological characters who make visits to the underworld include

Ancient Sumerian
Ancient Egyptian
Ancient Greek and Roman
Judeo-Christianity
Norse paganism and Finnish mythology
Welsh mythology
Angel showing hell to Yudhishthira
Other

Wind

Main article: katabatic wind

Air cooled by a glacier flows down the glacier and generates wind movement known as a katabatic wind. In Antarctica, katabatic winds perpetually flow off the Antarctic plateau and are channelled through mountain passes and down steep glaciers to the oceans. They blow at storm force year round.[17]

Notes

  1. ↑ Homer, Odyssey 10.504-11.50. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  2. ↑ Homer, Odyssey 11.51-83. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  3. ↑ Homer, Odyssey 11.84-9. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  4. ↑ Homer, Odyssey 11.90-137. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  5. ↑ Homer, Odyssey 11.145-224. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  6. ↑ Homer, Odyssey 11.235-59. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  7. ↑ Homer, Odyssey 11.260-5. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  8. ↑ Homer, Odyssey 11.266-70. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  9. ↑ Homer, Odyssey 11.271-85. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  10. ↑ Homer, Odyssey 11.298-320. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  11. ↑ Homer, Odyssey 11.321-32. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  12. ↑ Homer, Odyssey 11.385-461. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  13. ↑ Homer, Odyssey 11.466-540. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  14. ↑ Homer, Odyssey 11.550-600. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)
  15. ↑ Homer, Odyssey 11.601-640. (The Odyssey of Homer. Trans. Richmond Lattimore. New York: Harper & Row, 1975. Print.)

References

  1. ↑ Freccero, John (1988). The Poetics of Conversion. Harvard University Press. p. 108. ISBN 0674192265.
  2. ↑ Jung's 1932 Article on Picasso
  3. ↑ David Leeming, The Oxford Companion to World Mythology (Oxford University Press, 2005), p. 98 online; Radcliffe G. Edmonds III,Myths of the Underworld Journey: Plato, Aristophanes, and the 'Orphic' Gold Tablets (Cambridge University Press, 2004) passim; Death, Ecstasy, and Other Wordly Journeys, edited by John J. Collins and Michael Fishbane (State University of New York, 1995) passim; Bruce Louden, "Catabasis, Consultation, and the Vision: Odyssey 11, I Samuel 28, Gilgamesh 12, Aeneid 6, Plato's Allegory of the Cave, and the Book of Revelation," in Homer's Odyssey and the Near East (Cambridge University Press, 2011), pp. 197–221.
  4. 1 2 Pilar González Serrano, "Catábasis y resurrección". Espacio, Tiempo y Forma, Serie II: Historia Antigua. Volume 12, pp. 129–179. Madrid, 1999.
  5. ↑ Virgil, Aeneid 6.1-124. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  6. ↑ Virgil, Aeneid 6.125-155. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  7. ↑ Virgil, Aeneid 6.176-267. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  8. ↑ Virgil, Aeneid 6.268-94. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  9. ↑ Virgil, Aeneid 6.295-332. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  10. ↑ Virgil, Aeneid 6.337-83. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  11. ↑ Virgil, Aeneid 6.384-416. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  12. ↑ Virgil, Aeneid 6.426-51. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  13. ↑ Virgil, Aeneid 6.477-534. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  14. ↑ Virgil, Aeneid 6.548-636. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  15. ↑ Virgil, Aeneid 6.637-901. (Aeneid. Trans. Frederick Ahl. Oxford: Oxford University Press, 2007. Print.)
  16. ↑ Robert Graves. The Greek Myths, 27. k, which cites Pausanias' Description of Greece 2.31.2.
  17. ↑ Climate: The South Pole Stanford Humanities Lab, Retrieved 2008-10-01

Further reading

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