The Divine Child

2019 ◽  
Vol 62 (4) ◽  
pp. 446-454
Author(s):  
Deborah Wesley
Keyword(s):  
Author(s):  
Iva Simurdić ◽  

The Divine Child was introduced by Carl Gustav Jung as an archetype closely linked to the process of individuation. Beyond the realm of analytical psychology, this peculiar child figure has been observed in myths and folklore and eventually evolved into a literary archetype known alternatively as das fremde Kind (the strange/alien child). Numerous child figures have since been regarded as representations of this archetype, with the titular character of Michael Ende’s novel Momo (1973) being one of them. While her initial appearance is evocative of the Divine Child, over the course of the story Momo has to accept her fate as the chosen one in a battle against a mysterious foe, ultimately finding herself in the role of the hero of the story. This paper examines the traits of both the archetype of the Divine Child, as well as that of the Hero – including a variation specific to child characters – with the goal of reconsidering if Momo is truly exemplary of the archetype of the Divine Child. This is done with particular regard to Christopher Vogler’s observation that literary archetypes are character functions, rather than fixed types, and as such this paper will discuss how Ende’s protagonist is ultimately an example of this fluidity of functions.


1970 ◽  
Vol 10 (2) ◽  
pp. 156-177 ◽  
Keyword(s):  

1952 ◽  
Vol 45 (12) ◽  
pp. 189
Author(s):  
M. H. Jameson ◽  
C. G. Jung ◽  
R. F. C. Hull
Keyword(s):  

2016 ◽  
Vol 37 (1) ◽  
pp. 17-31
Author(s):  
Eric Spindler
Keyword(s):  

The crown of the divine child was one of the headdresses that transferred from Egypt to the Meroitic Kingdom. It was integrated in the Egyptian decoration program in the early Ptolemaic time. The first king of Meroe to use this crown in the decoration of the Lion Temple in Musawwarat es-Sufra was Arnekhamani (235-218 BCE). It also appeared later in the sanctuaries of his successors Arkamani II (218-200 BCE) and Adikhalamani (ca. 200-190 BCE) in Dakka and Debod. The Egyptians presented it as the headdress of child gods or the king. In the Kingdom of Meroe the crown was more like a tool to depict the fully legitimised king before he faced the main deity of the sanctuary. To show this the Meroitic artists changed its iconography in such a way that the primarily Egyptian focus on the aspects of youth and rebirth withdrew into the background so that the elements of cosmic, royal and divine legitimacy became the centre of attention. Even if the usage and parts of the iconography were different, the overall meaning remained the same. It was a headdress that combined all elements of the cosmos as well as of royal and divine power.


Author(s):  
David A. Leeming
Keyword(s):  

Author(s):  
M. David Litwa

This chapter compares dream visions and prophecies in mythic historiography with analogous stories in the gospels. Most of the visions and prophecies reveal the birth of a divine child. Fathers have dreams or oracles instructing them not to thwart the divine will. Older prophets play a role and have intimate conversations with mothers. The comparison of Simeon in Lukan myth and the Roman Nigidius Figulus is developed at length.


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