| Revision as of 23:31, 26 December 2005 editDreamGuy (talk | contribs)33,601 edits when you changed your edits to get around 3RR and I can undo you new changes and it's not a 3RR violation -- and this article is NOT ''totally'' disputed, that's BS you cooked up← Previous edit |
Latest revision as of 14:01, 14 December 2022 edit undoWiki13565 (talk | contribs)Extended confirmed users23,831 edits {{R to section}} {{R hatnote}} |
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{{dablink|"Myth" redirects here. For the computer game, see '']''.}} |
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The word '''''mythology''''' (from the ] μυ{{unicode|ϑ}}ολογία ''mythología'', from μυ{{unicode|ϑ}}ολογειν ''mythologein'' to relate myths, from μυ{{unicode|ϑ}}ος ''mythos'', meaning a narrative, and λογος ''logos'', meaning speech or argument) literally means the (oral) retelling of '''myths''' – stories that a particular ] believes to be true and that use the ] to interpret natural events and to explain the nature of the universe and humanity. The modern definition of mythology is that it is primarily the body of myths from a particular culture or religion, as in '']'', '']'' or '']''. Mythology is also the branch of knowledge dealing with the collection, study and interpretation of myths. |
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{{Redirect category shell| |
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==What is mythology?== |
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Myths are generally narratives passed down ]ally intended to explain the universal and local beginnings ("]s" and "]s"), natural phenomena, inexplicable cultural conventions, and anything else for which no simple explanation presents itself. Not all myths need have this explicatory purpose, however. Myths are by definition sacred, and involve a supernatural force or ]. Many ] and narratives passed down orally from generation to generation have mythic content. |
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In common parlance, a myth is generally considered a "mere story" — that is, a story that holds meaning for people, but the core of which is untrue. In ], which is concerned with the study of both secular and sacred narratives (the latter being myths), a myth also derives some of its power from being believed and deeply held as true; to folklorists, all sacred traditions have myths, and there is nothing pejorative or dismissive about the term as there is in common usage. |
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This broader truth runs deeper than the advent of critical history which may, or may not, exist as in an authoritative written form which becomes "the story" (Preliterate oral traditions may vanish as the written word becomes "the story" and the literate become "the authority"). However, as ] puts it, "The primitive mentality is a condition of the human mind, and not a stage in its historical development." (Mâche 1992, p.8) Most often the term refers specifically to ancient tales from very old cultures, such as ] or ]. Some myths descended originally as part of an oral tradition and were only later written down, and many of them exist in multiple versions. |
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According to the eighth chapter of ]'s ''Introduction to Philosophy and Mythology'', "Mythological representations have been neither invented nor freely accepted. The products of a process independent of thought and will, they were, for the consciousness which underwent them, of an irrefutable and incontestable reality. Peoples and individuals are only the instruments of this process, which goes beyond their horizon and which they serve without understanding." |
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==Religion and mythology== |
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{{main|Religion and mythology}} |
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Mythology figures prominently in most ]s, and most mythology is tied to at least one religion. Some use the words ''myth'' and ''mythology'' to portray the stories of one or more religions as false, or dubious at best. While nearly all dictionaries include this definition, "myth" does not always imply that a story is either false or true. The term is most often used in this sense to describe religions founded by ancient societies whose belief systems are nearly extinct. However, it is important to keep in mind that while some view myths as merely stories, others may hold them as a religion. By extension, many people do not regard the tales surrounding the origin and development of modern dominant religions as literal accounts of events, but instead regard them as figurative representations of their belief systems. Many modern day rabbis and priests within the more liberal Jewish and Christian movements, as well as most ]s, have no problem viewing their religious texts as containing myth. They see their sacred texts as indeed containing religious truths, divinely inspired but delivered in the language of mankind. Others separate their beliefs out from the similar stories of other cultures and refer to them as history. These people object to the use of the word ''myth'' to describe what they believe. |
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For the purposes of this article, therefore, the word mythology is used to refer to stories that, while they may or may not be strictly factual, reveal fundamental truths and insights about human nature, often through the use of ]. Also, the stories discussed express the viewpoints and beliefs of the country, time period, culture, and/or religion which gave birth to them. One can speak of a Jewish mythology, a Christian mythology, or an Islamic mythology, in which one describes the mythic elements within these faiths without speaking to the veracity of the faith's tenets or claims about its history. |
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==Classifications== |
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''Ritual myths'' explain the performance of a certain ] or patterns and associated with ] or centers of worship. ''Origin myths'' describe the beginnings of a custom, name or object. ''] myths'' are often seen as explanations for elaborate festivals that magnify the power of the ]. ''Prestige myths'' are usually associated with a divinely chosen hero, city, or people. ''Eschatological myths'' are stories which describe catastrophic ends to the present world order of the writers. These extend beyond any potential historical scope, and thus can only be described in ''mythic'' terms. Some myths fit in more than one category. Apocalyptic literature such as ''The Revelation of St. John the Divine'' is an example of a set of eschatological myths. |
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==Related concepts== |
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A fairy tale itself is not a myth. Myths are not the same as ], ], ], ], anecdotes or ], but sloppy usage has blurred the distinctions in many people's minds. The term ''myth'' is sometimes used pejoratively in reference to common beliefs of a culture or for the beliefs of a ] to imply that the story is both fanciful and fictional. Myth is often used to refer to a commonly held but erroneous belief or a misconception. |
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Other examples of stories that are not mythology but are frequently confused with myth: |
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*Philosophical ] |
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*Sentimental or moral fable, ] or ] |
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**] |
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**] |
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**]'s jewels |
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*] |
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*Cultural ] |
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**] |
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*"Rationalized" explications of myths that are no longer understood |
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**This is an approach attributed to ] |
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*Heroic ] and ] |
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*Narrative drama |
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*Enriched history |
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**] |
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==Formation of myths== |
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What forces create myths? ] said of Greek myth: "True myth may be defined as the reduction to narrative shorthand of ritual mime performed on public festivals, and in many cases recorded pictorially." (''],'' Introduction). Graves was deeply influenced, perhaps too strongly, by Sir ]'s ] ''],'' and he would have agreed that myths are generated by many cultural needs (''more on the forces that generate myth is needed''). |
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Myths authorize the cultural institutions of a tribe, a city, or a nation by connecting them with universal truths. Myths justify the current occupation of a territory by a people, for instance. |
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All cultures have developed over time their own myths, consisting of narratives of their history, their religions, and their heroes. The great power of the symbolic meaning of these stories for the culture is a major reason why they survive as long as they do, sometimes for thousands of years. Mâche (1992, p.20) distinguishes between "''myth'', in the sense of this primary psychic image, with some kind of ''mytho-logy'', or a system of words trying with varying success to ensure a certain coherence between these images. |
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A collection of myths is called a mythos, e.g. 'the ].' A collection of those is called a mythoi, e.g. 'the Greek and Roman mythoi.' One notable type is the ], which describes how that culture believes the universe was created. Another is the ], which concerns itself with the pranks or tricks played by ] or heroes. |
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] was considered by some to be the world's leading authority on myth and the history of ]. ] (1972) contrasts myths of situations determined from outside by historical events with myths of heroes determined from inside by their psychic life. However Mâche (1992, p.10) argues that, "on this level he refers only to the presentation of images in the form of stories, which in themselves are more ancient than stories, not yet submitted to this kind of distinction." |
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==Myths as depictions of historical events== |
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Although myths are often considered to be accounts of events that have not happened, many historians consider that myths can also be accounts of actual events that have become highly imbued with symbolic meaning, or that have been transformed, shifted in time or place, or even reversed. One way of conceptualizing this process is to view 'myths' as lying at the far end of a continuum ranging from a 'dispassionate account' to 'legendary occurrence' to 'mythical status'. As an event progresses towards the mythical end of this continuum, what people think, feel and say about the event takes on progressively greater historical significance while the facts become less important. By the time one reaches the mythical end of the spectrum the story has taken on a life of its own and the facts of the original event have become almost irrelevant. |
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This method or technique of interpreting myths as accounts of actual events, euhemerist exegesis, dates from antiguity and can be traced back (from Spencer) to ]'s ''Histoire sacrée'' (300 BCE) which describes the inhabitants of the island of Panchaia, ''Everything-Good'', in the Indian Ocean as normal people deified by popular naivety. As Roland Barthes affirms, "Myth is a word chosen by history. It could not come from the ''nature'' of things" (Mâche 1992, p.20). |
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This process occurs in part because the events described become detached from their original context and new context is substituted, often through analogy with current or recent events. Some Greek myths originated in Classical times to provide explanations for inexplicable features of local cult practices, to account for the local ] of one of the ], to interpret depictions of half-remembered figures, events, or account for the deities' attributes or ]s, even to make sense of ancient icons, much as myths are invented to "explain" heraldic charges, the origins of which has become arcane with the passing of time. Conversely, descriptions of recent events are re-emphasised to make them seem to be analogous with the commonly known story. This technique has been used by some ] in America with text from the ], notably referencing the many ] in the Book of Daniel and the ]especially. It was also used during the Russian Communist era in propaganda about political situations with misleading references to class struggles. Until ] the fitness of the ] was linked to his mythical descent from the ] ], ]. |
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Mâche (1992, p.10) argues that euhemerist exegesis, "was applied to capture and seize by force of reason qualities of thought, which eluded it on every side." This process, he argues, often leads to interpretation of myths as "disguised propaganda in the service of powerful individuals," and that the purpose of myths in this view is to allow the "social order" to establish "its permanence on the illusion of a natural order." He argues against this interpretation, saying that "what puts an end to this caricature of certain speeches from May 1968 is, among other things, precisely the fact that roles are not distributed once and for all in myths, as would be the case if they were a variant of the idea of an 'opium of the people.'" |
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Contra Barthes (quote above) Mâche (1992) argues that, "myth therefore seems to choose history, rather than be chosen by it" (p.21), "beyond words and stories, myth seems more like a psychic content from which words, gestures, and musics radiate. History only chooses for it more or less becoming clothes. And these contents surge forth all the more vigorously from the nature of things when reason tries to repress them. Whatever the roles and commentaries with which such and such a socio-historic movement decks out the mythic image, the latter lives a largely autonomous life which continually fascinates humanity. To denounce archaism only makes sense as a function of a 'progressive' ideology, which itself begins to show a certain archaism and an obvious naivety." (p.20) |
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===Other theories=== |
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"For ], myth is a structured system of signifiers, whose internal networks of relationships are used to 'map' the structure of other sets of relationships; the 'content' is infinitely variable and relatively unimportant." (Middleton 1990, p.222) |
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A modern interpretation of myths, primarily as indicators of astrononomical events, has been put forward in such works as ''Hamlet's Mill: An Essay Investigating the Origins of Human Knowledge And It's Transmission Through Myth'' by Giorgio De Santillana, Hertha Von Dechend (ISBN: 0879232153), and serves as a counterpoint to numerous Jungian (often psychological or mystical) interpretations as put forward by Joseph Campbell. |
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] such as ] believe that myths are derived from the oral histories of ancient cultures that witnessed cosmic catastrophes. For example, Velikovsky believes the ] represented a fiery cosmic object such as a ]. Believers in catastrophism are only a small minority within the field of mythology. |
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==Modern mythology== |
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Film and book series like '']'' and '']'' have strong mythological aspects that sometimes develop into deep and intricate philosophical systems. These items are not mythology, but contain mythic themes that, for some people, meet the same psychological needs. An excellent example is that developed by ] in '']'' and '']''. |
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Fiction, however, does not reach the level of actual mythology until people believe that it really happened. For example, some people believe that fiction author ]'s '']'' was based upon a true story, and new stories have grown up around the figure. The same can be said for the ] and many other stories. |
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Mythology is alive and well in the modern age through ], ] beliefs, certain aspects of religion and so forth. In the ] ] published a series of essays examining modern myths and the process of their creation in his book '']''. Swiss psychologist ] (1873-1961) and his followers also tried to understand the psychology behind world myths. |
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==Myths by region== |
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===]=== |
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: ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] (Fon) - ] - ] - ] (Pre-]) - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] |
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===] (non-])=== |
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: ] - ] - ] (pre-] Tibetan mythology) - ] - ] - ] - ] (mainstream) - ] - ] - ] - ]- ] |
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===] and ]=== |
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: ] (natives of ]) - ] - ] - ] - ] |
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===]=== |
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: ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] |
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===]=== |
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: ] (pre-]ic) - ] - ] - ] - ] - ] (Babylonian, Sumerian, Assrian) |
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===]=== |
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: ] - ] - ] (non-]) - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] - ] |
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===] and ]=== |
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: ] - ] - ] - ] - ] - ] - ] |
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==Mythological archetypes== |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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==Mythological creatures== |
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* ] |
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* ] |
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* ] |
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* ] |
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==Books on mythology== |
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* '']'' by ] |
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* '']'' by ] |
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* '']'' and other titles by ] |
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* '']'' by ] |
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* '']'' by ] |
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==See also== |
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{{wiktionarypar2|myth|mythology}} |
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{{portal}} |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* ] |
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* '']'', a book by ] |
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* ] |
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* ] |
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* ] |
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* ] |
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==References== |
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*], '']''. Princeton University Press, ]. |
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*]. ''Cosmos and History: The Myth of the Eternal Return''. Princeton University Press, ]. |
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*Charles H. Long, ''Alpha: The Myths of Creation''. George Braziller, ]. |
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*Kees W. Bolle, ''The Freedom of Man in Myth''. Vanderbilt University Press, ]. |
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*Elliot Aronson, Timothy D. Wilson, Robin M. Akert, ''Social Psychology''. Addison-Wesley, ]. |
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*Mâche, François-Bernard (1983, 1992). ''Music, Myth and Nature, or The Dolphins of Arion'' (''Musique, mythe, nature, ou les Dauphins d'Arion'', trans. Susan Delaney). Harwood Academic Publishers. ISBN 3718653214. |
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*Caillois, Roger (1972). ''Le mythe et l'homme''. Gallimard. |
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*Lévi-Bruhl, Lucian. |
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*Schelling. ''Introduction to Philosophy and Mythology''. |
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*Middleton, Richard (1990/2002). ''Studying Popular Music''. Philadelphia: Open University Press. ISBN 0335152759. |
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*Santillana and Von Dechend (1969, 1992 re-issue). "Hamlet's Mill: An Essay Investigating the Origins of Human Knowledge And Its Transmission Through Myth", Harvard University Press. ISBN: 0879232153. |
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==External links== |
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* Comprehensive encyclopedia of mythology, folklore, and legend; covers deities, heroes and mythical beasts. |
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* Easy-to-use searchable encyclopedia of gods and goddesses from around the world; currently has over 2,500 gods listed, including many obscure deities. |
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* Information about myths, legends and folklore, as well as a message board. |
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