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Is the story of his ritual progress” (Raglan 1965, 152). 1, “Culture hero precocious”). The truncated childhood of the hero means that little is narrated about the boyhood period—which links the Native American hero cycle to that of Indo-European/Semitic tradition (Thompson 1977). Once he comes of age, then, the hero sets out on his adventures—in search of something or committed to overcoming a threat to his people. In the ancient Mesopotamian Epic of Gilgamesh (circa 2000 BCE) the hero, accompanied by his faithful companion Enkidu, slays a monster and, after his companion is killed, embarks on an ill-fated quest for immortality.

With the shade THE HERO CYCLE 15 of Virgil as his guide, the poet explores the nine circles of hell. “Dante begins his journey at age thirty-five, the mid-point of his life, when he suddenly finds himself lost in a dark wood” (Spivak 1988, 367). Modern readings of this work as well as more ancient depictions of underworld journeys stress the inward journey that they symbolize. Spivak remarks that “the descent into hell is a necessary stage not only for the hero but for everyone’s psychological and spiritual development” (1988, 368) and Campbell states that “the really creative acts are represented as those deriving from some sort of dying to the world” (1968, 35).

2 vols. New York: Holt. Daemmrich, Horst, and Ingrid Daemmrich. 1987. Themes and Motifs in Western Literature. Tübingen: Francke. Dundes, Alan. 1968. ” In Vladimir Propp, Morphology of the Folktale. Austin: University of Texas Press. ———. 1980. ” In Interpreting Folklore, 223–261. Bloomington: Indiana University Press. Kluckhohn, Clyde. 1965. ” In The Study of Folklore, ed. Alan Dundes, 158–168. Englewood Cliffs, NJ: Prentice Hall. Raglan, Lord. 1956. The Hero: A Study in Tradition, Myth, and Drama.

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