I write this as Covid-19 rages throughout the globe, forcing lockdown on much of the planet in a manner that is unprecedented, at least in living memory. Like much of the world, we here in Israel have been confined to our houses in recent weeks, and I have been spending the time divided between Passover preparations and putting the final touches to Our Mythical Education, a volume that examines the way in which classical myth has been used, abused and adapted in educational systems, concentrating mainly on the past 100 years or so. Somewhat like Corona, this book has a global span, covering five continents and eighteen different countries, and at times has indeed felt rather overwhelming in its scope. Unlike the present virus, however, what comes through the pages time and again is the way in which the classical world in general, and mythology in particular, has inspired, and continues to inspire, youth, and how widespread is its appeal. There is something truly universal about story-telling, and the narratives of Greek myth are some of the best in the world, a fact to which their ongoing appeal bears witness. Beyond the enjoyment factor, the tales still remain relevant in the twenty-first century. Even the name Corona itself is found in these myths, with Corona Borealis considered to represent a crown given by Dionysus to Ariadne, the daughter of Minos of Crete, after she had been abandoned by the Athenian prince Theseus.
Corvid 19 may not feel like a crown to any of us; yet the current crisis has highlighted, along with its many negatives, some bright points. As I write in the introduction to Our Mythical Education: “Many universities and schools have resorted to remote teaching, and as physical national borders have closed, virtual international ones have expanded. The classical community has responded to this admirably, sharing resources, information and aid through social media and other forms of online collaboration. Such cooperation is very much in the spirit of the Our Mythical Childhood project, of which the Our Mythical Education book is a component, and whose brief is specifically ‘The Reception of Classical Antiquity in Children’s and Young Adults’ Culture in Response to Regional and Global Challenges. It is possible that the present challenge is the greatest ever faced; yet it is also connecting educators and scholars the world over, who have united in the dual intentions of disseminating the works of Classical Greece and Rome and continuing in their educational missions. In this way, they have been providing, what seems to many, a beacon of hope in the current darkness”.
That beacon of hope is an echo of this time of year for Jews as we approach Passover, the festival of freedom and redemption. Just as the classical myths shaped and reflected the identity of the ancient Greeks and Romans, so our traditional narratives continue to have meaning for Jews in the second millennium. While this year may not be like other year – the traditional opening to the four questions, מה נשתנה הלילה הזה מכל הלילות, “mah nishtana halaila hazeh mikol haleilot” (why is this night different from all other nights?) seems to have a myriad of possible answers this year! – nevertheless the message is perhaps even stronger now than ever as we prepare to hold the Pesach seder, a ritual that is centred on the telling of a story. The Seder itself is based on the Biblical verse commanding us to retell the story of the Exodus from Egypt: "You shall tell your child on that day, saying, 'It is because of what the LORD did for me when I came out of Egypt.'" (Exodus 13:8) Traditionally, families and friends gather in the evening to read the text of the Haggadah - the word haggadah itself means ‘telling’ or ‘narration’- and this year, many who would be with others are utterly alone this year. Heart-breaking as that is, the fact that they will still hold a Passover seder and read the haggadah reflects how central the retelling of the story is to us. The Mishnah states that "In every generation one is obligated to view himself as though he came out of Egypt”, and we do this by re-enacting and retelling the story at the seder. Through this process, through this embracing of our national narrative, we go through the same redemptive process as our ancient forefathers did all those years ago, moving from slavery to redemption. May this year’s seder truly enable us to emerge from the present difficulties and see a recovery that enables us return to our normal lives, but in a way that internalizes the lessons we have learned through the experiences of recent weeks, in order to make the world a better place; and may this happen as we say in Hebrew, במהרה בימינו, “b’mheira b’yameinu”, speedily in our days.