The word “myth” in conversation is often used to label something untrue, but in many dictionaries, that definition is secondary. Merriam-Webster’s primary definition of myth is “a usually traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon.” The word “ostensibly” raises doubts of factual truth, but doesn’t rule out aspects of truth in cultural myths, or their important purpose of explanation. Those who study Greek and Roman myths, for example, understand that while the more magical antics of gods and goddesses are likely not factual, they speak a sort of truth about our human foibles, while mentioned battles, conquests and heroes may originate in recorded events and real people.
Science poses questions, ventures hypotheses and seeks proofs to determine what is fact. I love science, and believe that anything true has nothing to fear from science. Yet, science has yet to develop measurements or proofs for every aspect of human experience. Therein remains the margin, the mystery and the role of myth, even in an age of science. Because of the space between fact and meaning, there lingers our human need for a good story, to enlighten and explain.
So the magpie remains, not only as genus and species, but also a meaningful figure. Sometimes heralds of disaster or bad weather, in other cases, magpies are considered good omens. Mixed human feelings about the noisy birds are evident in nursery rhymes, first noted in European print in 1780, in John Brand’s Observations on Popular Antiquities:
One for sorrow,
Two for mirth,
Three for a wedding,
And four for death.
This beautiful illustration, titled “One for Sorrow Two for Joy” was painted by Char Hall. (Prints are for sale here on Etsy.)
Combing world history and literature for magpie stories, I focused on Magpie as a figure in Native American, specifically Pawnee, tribal lore. Readers of my first novel, The Darkwater Liar’s Account, may recall what seemed like a throwaway line on page 257. While mowing her lawn, Bridget wonders who will take up that chore after she dies. She considers, “Maybe it will just go wild, back to tall prairie grass. Better yet, back to the Pawnee, who hunted here.” (I have since writing that line met a person who did exactly that—he returned his Nebraska land to the Pawnee tribe. More on that, later.)
In my next post, I’ll explore how the Pawnee and their mythic Magpie became central to my upcoming novels.