Mythology

Sunday, 28 October 2012

Mythology

Comparative Mythology: Jesus, Mithras and Osiris

Mythology and the Coming Great Deception (Rob Skiba) Full Video

STRANGE CREATURES - genetic hybrids and mythological animals

Joseph Campbell--Mythology of the Trickster

Norse Mythology 1 Creation of the Universe

Mythology (Pre-Black Sabbath) - All Your Love (Live 1968)

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Belgium
Belgium (, ), officially the Kingdom of Belgium, is a state in Western Europe. It is a founding member of the European Union and hosts the EU's headquarters, as well as those of several other major international organizations such as NATO. Belgium covers an area of , and it has a population of about 10.8 million people.
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California
California (pronounced ) is the most populous state in the United States and the third-largest by land area, after Alaska and Texas. California is also the most populous sub-national entity in North America. It's on the U.S. West Coast, bordered by the Pacific Ocean to the west and by the states of Oregon to the north, Nevada to the east, Arizona to the southeast, Baja California, Mexico, to the south. Its 5 largest cities are Los Angeles, San Diego, San Jose, San Francisco, and Long Beach, with Los Angeles, San Diego, and San Jose each having at least 1 million residents. Like many populous states, California's capital, Sacramento is smaller than the state's largest city, Los Angeles. The state is home to the nation's 2nd- and 6th-largest census statistical areas and 8 of the nation's 50 most populous cities. California has a varied climate and geography and a multi-cultural population.
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Ife
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Aeschylus
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Alan Dundes
Alan Dundes, (September 8, 1934 – March 30, 2005) was a folklorist at the University of California, Berkeley. His work was said to have been central to establishing the study of folklore as an academic discipline. He wrote 12 books, both academic and popular, and edited or co-wrote two dozen more. One of his most notable articles was called "Seeing is Believing" in which he indicated that Americans value the sense of sight more than the other senses.
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Alvin Plantinga
Alvin Carl Plantinga (born 1932) is an American analytic philosopher, formerly the John A. O'Brien Professor of Philosophy at the University of Notre Dame. He is known for his work in philosophy of religion, epistemology, metaphysics, and Christian apologetics. Plantinga is a Christian and known for applying the methods of analytic philosophy to defend orthodox Christian beliefs. Notably, he has argued that some people can know that God exists as a basic belief, requiring no argument, similar to how people usually claim to know that other minds exist. He has also argued that there is no logical inconsistency between the existence of evil and the existence of an all-powerful, all-knowing, wholly good God.
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Anthony Kenny
Sir Anthony John Patrick Kenny FBA (born 16 March 1931 in Liverpool) is an English philosopher whose interests lie in the philosophy of mind, ancient and scholastic philosophy, the philosophy of Wittgenstein and the philosophy of religion. With Peter Geach, he has made a significant contribution to Analytical Thomism, a movement whose aim is to present the thought of St Thomas Aquinas in the style of modern philosophy by clearing away the trappings and obscurities of traditional Thomism. He is one of the executors of Wittgenstein's literary estate. He is a former President of the British Academy and current President of the Royal Institute of Philosophy.
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Antony Flew
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Augustine of Hippo
: For other uses, see Augustine, Augustinus and Saint Augustine.
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Averroes
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Avicenna
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Baron d'Holbach
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Baruch Spinoza
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Bertrand Russell
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Blaise Pascal
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Boethius
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Carl Jung
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Claude Lévi-Strauss
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David Hume
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Desiderius Erasmus
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E. B. Tylor
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Earth-maker myth
An elaborate Earth-Maker Story of Creation is a myth that comes from the Native Americans of California, also called the "Story of Creation." This myth describes Earth-maker creating day and night, land, water, and all living things. Men and women were created out of soft clay into which Earth-Maker "breathed life".He also created the seas with his tears. The creation begins:
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Edith Hamilton
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Emil Brunner
Heinrich Emil Brunner (December 23, 1889 – April 6, 1966) was a Swiss Protestant (Reformed) theologian. Along with Karl Barth (see Relationship with Karl Barth), he is commonly associated with neo-orthodoxy or the dialectical theology movement.
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Ernst Haeckel
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Ernst Troeltsch
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Euhemerus
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Freud
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Friedrich Nietzsche
Friedrich Wilhelm Nietzsche (; in English , ) (October 15, 1844 August 25, 1900) was a 19th-century German philosopher and classical philologist. He wrote critical texts on religion, morality, contemporary culture, philosophy and science, displaying a fondness for metaphor, irony and aphorism.
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Gustave Moreau
Gustave Moreau (6 April 1826 – 18 April 1898) was a French Symbolist painter whose main focus was the illustration of biblical and mythological figures. As a painter of literary ideas rather than visual images, Moreau appealed to the imaginations of some Symbolist writers and artists, who saw him as a precursor to their movement.
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Henri Frankfort
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Heraclitus
Heraclitus of Ephesus (Ancient Greek: — ; c. 535–c. 475 BCE) was a pre-Socratic Greek philosopher, a native of the Greek city Ephesus, Ionia, on the coast of Asia Minor. He was of distinguished parentage. Little is known about his early life and education, but he regarded himself as self-taught and a pioneer of wisdom. From the lonely life he led, and still more from the riddling nature of his philosophy and his contempt for humankind in general, he was called "The Obscure," and the "Weeping Philosopher."
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Herodotus
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Hesiodus
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Hittites
The "Hittites" were an ancient Anatolian people who spoke a language of the Anatolian branch of the Indo-European language family and established a kingdom centered at Hattusa (Hittite ) in north-central Anatolia (on the Central Anatolian plateau) ca. the 18th century BC. The Hittite empire reached its height ca. the 14th century BC, encompassing a large part of Anatolia, north-western Syria about as far south as the mouth of the Litani River (a territory known as Amqu), and eastward into upper Mesopotamia. After ca. 1180 BC, the empire disintegrated into several independent "Neo-Hittite" city-states, some surviving until as late as the 8th century BC.
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Immanuel Kant
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J. L. Mackie
John Leslie Mackie (25 August 1917–12 December 1981) was an Australian philosopher, originally from Sydney. He made significant contributions to the philosophy of religion, metaphysics, and the philosophy of language, and is perhaps best known for his views on meta-ethics, especially his defence of moral skepticism.
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James Frazer
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James George Frazer
Sir James George Frazer (1 January 1854, Glasgow, Scotland – 7 May 1941, Cambridge), was a Scottish social anthropologist influential in the early stages of the modern studies of mythology and comparative religion.
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Jean-Luc Marion
Jean-Luc Marion (born 3 July 1946) is among the best-known living philosophers in France, former student of Jacques Derrida and one of the leading Catholic thinkers of modern times. Marion's take on the postmodern is richly enhanced by his expertise in patristic and mystical theology, phenomenology, and modern philosophy. Although much of his academic work has dealt with Descartes and phenomenologists like Martin Heidegger and Edmund Husserl, it is rather his explicitly religious works that have garnered much recent attention. God Without Being, for example, is concerned predominantly with an analysis of idolatry, a theme strongly linked in Marion's work with love and the gift, which is a concept also explored at length by Derrida. To a certain extent, Marion also takes up the mantle of Emmanuel Levinas in directing our thought beyond being. There is a widespread but possibly dubious designation of Jean-Luc Marion as a leading contributor to postmodern theology.
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Joseph Campbell
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Jung
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Karl Barth
Karl Barth ( – ) (pronounced "Bart") was a Swiss Reformed theologian whom critics hold to be among the most important Christian thinkers of the 20th century; Pope Pius XII described him as the most important theologian since Thomas Aquinas. Beginning with his experience as a pastor, he rejected his training in the predominant liberal theology typical of 19th-century European Protestantism. Instead he embarked on a new theological path initially called dialectical theology, due to its stress on the paradoxical nature of divine truth (e.g., God's relationship to humanity embodies both grace and judgment). Other critics have referred to Barth as the father of neo-orthodoxy — a term emphatically rejected by Barth himself. The most accurate description of his work might be "a theology of the Word." Barth's theological thought emphasized the sovereignty of God, particularly through his innovative doctrine of election.
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Karl Marx
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Lauri Honko
Lauri Honko (born in Hanko 6 March 1932, died in Turku 15 July 2002) was a professor in Folkloristics and Comparative Religion.
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Lev Shestov
Lev Isaakovich Shestov (), born Yehuda Leyb Schwarzmann (), was a Ukrainian/Russian existentialist philosopher. Born in Kiev (Russian Empire) on , he emigrated to France in 1921, fleeing from the aftermath of the October Revolution. He lived in Paris until his death on November 19, 1938.
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Loyal Rue
Dr. Loyal D. Rue is professor of religion and philosophy at Luther College of Decorah, Iowa , and focuses on naturalistic theories of religion.
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Lucien Lévy-Bruhl
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Lévi-Strauss
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Lévy-Bruhl
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Maimonides
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Martin Buber
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Max Müller
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Mazdak
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Mircea Eliade
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Northrop Frye
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Olelbis
Olelbis (meaning "he who is above") is the creator deity in Wintun mythology. The antagonist of Olelbis is Sedit.
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Paul Tillich
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Pavel Florensky
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Peter Geach
Peter Thomas Geach (; born March 29, 1916) is a British philosopher. His areas of interest are the history of philosophy, philosophical logic, and the theory of identity.
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Plato
:For other uses, see Plato (disambiguation) and Platon (disambiguation).
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Plutarch
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Proclus
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Prodicus
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Reinhold Niebuhr
Karl Paul Reinhold Niebuhr (; June 21, 1892 – June 1, 1971) was an American theologian and commentator on public affairs. Niebuhr was the archetypal American intellectual of the Cold War era. Starting as a leftist minister in the 1920s indebted to theological liberalism, he shifted to the new Neo-Orthodox theology in the 1930s, explaining how the sin of pride created evil in the world. He attacked utopianism as useless for dealing with reality, writing in The Children of Light and the Children of Darkness (1944):
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René Descartes
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René Guénon
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Richard Swinburne
Richard G. Swinburne (born 26 December 1934) is an Emeritus Professor of Philosophy at the University of Oxford. Over the last 50 years Swinburne has been a very influential proponent of natural theology, that is, philosophical arguments for the existence of God. His philosophical contributions are primarily in philosophy of religion and philosophy of science. He aroused much discussion with his early work in the philosophy of religion, a trilogy of books consisting of The Coherence of Theism, The Existence of God, and Faith and Reason.
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Romanian philosophy
Romanian philosophy is a name covering either a) the philosophy done in Romania or by Romanians, or b) an ethnic philosophy, which expresses at a high level the fundamental features of the Romanian spirituality, or which elevates to a philosophical level the Weltanschauung of the Romanian people, as deposited in language and folklore, traditions, architecture and other linguistic and cultural artifacts.
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Russian philosophy
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Schiller
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Sergei Bulgakov
Fr. Sergei Nikolaevich Bulgakov () ( - July 12, 1944) was a Russian Orthodox theologian, philosopher and economist.
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Søren Kierkegaard
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Taryenyawagon
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Thomas Bulfinch
Thomas Bulfinch (July 15, 1796 - May 27, 1867) was an American writer, born in Newton, Massachusetts. Bulfinch belonged to a well educated Bostonian merchant family of modest means. His father was Charles Bulfinch, the architect of the Massachusetts State House in Boston and parts of the U.S. Capitol in Washington, D.C.. Bulfinch supported himself through his position at the Merchants' Bank of Boston.
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Vladimir I of Kiev
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William Alston
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William Bascom
William R. Bascom (born Princeton, Illinois, 1912 - died September 11, 1981) was an American folklorist, anthropologist, and museum director.
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William James
:This article is about the American psychologist and philosopher. For other people named William James see William James (disambiguation)
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William L. Rowe
William Leonard Rowe (born 26 July 1931) is a professor emeritus of philosophy at Purdue University who specialises in the philosophy of religion. His work has played a leading role in the "remarkable revival of analytic philosophy of religion since the 1970s". He is most notable for his formulation of the evidential argument from evil.
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William Lane Craig
William Lane Craig (born August 23, 1949) is an American Evangelical Christian apologist, theologian, and analytic philosopher known for his contributions to the philosophy of religion, historical Jesus studies, and the philosophy of time. He is one of the most visible contemporary proponents of natural theology, often participating in debates on the existence of God. In 1979, Craig authored The Kalam Cosmological Argument, a modern defense of the kalam cosmological argument—which is today the most published-on contemporary argument for theism in the philosophy of religion.
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William Whewell
William Whewell (24 May 1794 – 6 March 1866) was an English polymath, scientist, Anglican priest, philosopher, theologian, and historian of science. His surname is .
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William Wollaston
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Greek Mythology: Ancient Gods & Goddesses (Part 1)

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published: 01 May 2011

Olympian Gods (Male) of Ancient Greek Mythology

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published: 25 Jul 2009

Comparative Mythology: Jesus, Mithras and Osiris

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published: 28 Nov 2009

Mythology and the Coming Great Deception (Rob Skiba) Full Video

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published: 29 Mar 2012

STRANGE CREATURES - genetic hybrids and mythological animals

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published: 17 Sep 2008

Joseph Campbell--Mythology of the Trickster

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published: 13 Oct 2010

Norse Mythology 1 Creation of the Universe

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published: 05 Oct 2010

Lord Shiva - Mythology

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published: 07 Mar 2012

In Retrospect 10 - Age of Mythology

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published: 02 Aug 2010

Mythology (Pre-Black Sabbath) - All Your Love (Live 1968)

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published: 03 Apr 2008

Compare Mayan and Egyptian Mythology

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published: 16 Apr 2008

Norse Mythology

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published: 17 Feb 2007

Olympian Goddesses of Ancient Greek Mythology

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published: 25 Jul 2009

Mythology - Birth Of Lord Ganesha

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published: 02 Jul 2008

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Virgin for sale: Website auctions off virginity of college student for $780,000 (Video)

The Examiner

26 Oct 2012

Related topics virgin auctionvirginity auction Advertisement A 20 year-old Brazilian student has sold her virginity for the sum of $780,000 through an online auction on a website simply called Virgins...

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Kim Jong-il Funeral ceremony .Kim Jong-il died of a suspected heart attack on 17 December 2011 at 08:30 while traveling by train to an area outside Pyongyang.

N. Korean Army General Executed with Mortar for Drinking

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25 Oct 2012

MOSCOW, October 25 (RIA Novosti) - A high-ranking North Korean Army official was reportedly executed with a mortar round for drinking liquor during the 100-day...

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Hurricane Sandy makes landfall at Naval Station Guantanamo Bay, Cuba, October 24, 2012.

Slow-moving Hurricane Sandy marches toward East Coast

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27 Oct 2012

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Myanmar Buddhist monks march, protesting against plans to open office of the Organization of the Islamic Conference (OIC), in Yangon, Myanmar, Monday, Oct. 15, 2012.

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25 Oct 2012

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A Rakhine refugee lies on a bed under medical treatment at Sittwe hospital in Sittwe, Rakhine State, western Myanmar, Friday, Oct. 26, 2012.

Burma: HRW satellite images 'show Rakhine destruction'

BBC News

27 Oct 2012

A human rights group has released pictures showing what appears to be the destruction of a western Burmese district riven by ethnic unrest. Human Rights Watch says more than 800 buildings and...

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Free flower stencil printable 28 Oct 2012

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Suicide bomber hits north Nigeria Catholic church 28 Oct 2012

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For other uses, see Myth (disambiguation), Mythology (disambiguation), and Mythos (disambiguation).

The term "mythology" can refer either to the study of myths (e.g., comparative mythology), or to a body or collection of myths (a mythos, e.g., Inca mythology).^[1] In folkloristics, a myth is a sacred narrative usually explaining how the world or humankind came to be in its present form,^[2] although, in a very broad sense, the word can refer to any traditional story.^[3] Myths typically involve supernatural characters and are endorsed by rulers or priests. They may arise as overelaborated accounts of historical events, as allegory for or personification of natural phenomena, or as an explanation of ritual. They are transmitted to convey religious or idealized experience, to establish behavioral models, and to teach.

Early rival classifications of Greek mythos by Euhemerus, Plato's Phaedrus, and Sallustius were developed by the neoplatonists and revived by Renaissance mythographers as in the Theologia mythologica (1532). Nineteenth-century comparative mythology reinterpreted myth as evolution toward science (E. B. Tylor), "disease of language" (Max Müller), or misinterpretation of magical ritual (James Frazer). Later interpretations rejected opposition between myth and science, such as Jungian archetypes, Joseph Campbell's "metaphor of spiritual potentiality", or Lévi-Strauss's fixed mental architecture. Tension between Campbell's comparative search for monomyth or Ur-myth and anthropological mythologists' skepticism of universal origin has marked the 20th century. Further, modern mythopoeia such as fantasy novels, manga, and urban legend, with many competing artificial mythoi acknowledged as fiction, supports the idea of myth as ongoing social practice.

Nature of myths [link]

Theology
Armenian Celtic Christian Chinese Egyptian Greek Hindu Islamic Japanese Jewish Maya Mesopotamian Norse Roman Slavic
See also
Religion and mythology Comparative religion Symbolism Theology
List of mythologies
v t e

Typical characteristics [link]

The main characters in myths are usually gods, supernatural heroes and humans.^[4]^[5]^[6] As sacred stories, myths are often endorsed by rulers and priests and closely linked to religion or spirituality.^[4] In the society in which it is told, a myth is usually regarded as a true account of the remote past.^[4]^[5]^[7]^[8] In fact, many societies have two categories of traditional narrative, "true stories" or myths, and "false stories" or fables.^[9] Creation myths generally take place in a primordial age, when the world had not yet achieved its current form,^[4] and explain how the world gained its current form^[2]^[10] and how customs, institutions and taboos were established.^[4]^[10]

Terminology [link]

Origins of myth [link]

Euhemerism [link]

Main article: Euhemerus

Allegory [link]

Some theories propose that myths began as allegories. According to one theory, myths began as allegories for natural phenomena: Apollo represents the sun, Poseidon represents water, and so on.^[25] According to another theory, myths began as allegories for philosophical or spiritual concepts: Athena represents wise judgment, Aphrodite represents desire, etc.^[25] The 19th century Sanskritist Max Müller supported an allegorical theory of myth. He believed that myths began as allegorical descriptions of nature, but gradually came to be interpreted literally: for example, a poetic description of the sea as "raging" was eventually taken literally, and the sea was then thought of as a raging god.^[27]

Personification [link]

Myth-ritual theory [link]

Functions of myth [link]

Mircea Eliade argued that one of the foremost functions of myth is to establish models for behavior^[36]^[37] and that myths may also provide a religious experience. By telling or reenacting myths, members of traditional societies detach themselves from the present and return to the mythical age, thereby bringing themselves closer to the divine.^[7]^[37]^[38]

Lauri Honko asserts that, in some cases, a society will reenact a myth in an attempt to reproduce the conditions of the mythical age. For example, it will reenact the healing performed by a god at the beginning of time in order to heal someone in the present.^[39] Similarly, Roland Barthes argues that modern culture explores religious experience. Because it is not the job of science to define human morality, a religious experience is an attempt to connect with a perceived moral past, which is in contrast with the technological present.^[40]

Joseph Campbell defined myths as having four basic functions: the Mystical Function—experiencing the awe of the universe; the Cosmological Function—explaining the shape of the universe; the Sociological Function—supporting and validating a certain social order; and the Pedagogical Function—how to live a human lifetime under any circumstances.^[41]

Study of mythology [link]

Pre-modern theories [link]

The critical interpretation of myth goes back as far as the Presocratics.^[43] Euhemerus was one of the most important pre-modern mythologists. He interpreted myths as accounts of actual historical events, distorted over many retellings. This view of myths and their origin is criticised by Plato in the Phaedrus (229d), in which Socrates says that this approach is the province of one who is "vehemently curious and laborious, and not entirely happy . . ." The Platonists generally had a more profound and comprehensive view of the subject. Sallustius,^[44] for example, divides myths into five categories – theological, physical (or concerning natural laws), animastic (or concerning soul), material and mixed. This last being those myths which show the interaction between two or more of the previous categories and which, he says, are particularly used in initiations.

Although Plato famously condemned poetic myth when discussing the education of the young in the Republic, primarily on the grounds that there was a danger that the young and uneducated might take the stories of Gods and heroes literally, nevertheless he constantly refers to myths of all kinds throughout his writings. As Platonism developed in the phases commonly called 'middle Platonism' and neoplatonism, such writers as Plutarch, Porphyry, Proclus, Olympiodorus and Damascius wrote explicitly about the symbolic interpretation of traditional and Orphic myths.^[45]

Interest in polytheistic mythology revived in the Renaissance, with early works on mythography appearing in the 16th century, such as the Theologia mythologica (1532).

19th-century theories [link]

The first scholarly theories of myth appeared during the second half of the 19th century.^[43] In general, these 19th-century theories framed myth as a failed or obsolete mode of thought, often by interpreting myth as the primitive counterpart of modern science.^[46]

For example, E. B. Tylor interpreted myth as an attempt at a literal explanation for natural phenomena: unable to conceive of impersonal natural laws, early man tried to explain natural phenomena by attributing souls to inanimate objects, giving rise to animism.^[47] According to Tylor, human thought evolves through various stages, starting with mythological ideas and gradually progressing to scientific ideas. Not all scholars — not even all 19th century scholars — have agreed with this view. For example, Lucien Lévy-Bruhl claimed that "the primitive mentality is a condition of the human mind, and not a stage in its historical development."^[48]

Max Müller called myth a "disease of language". He speculated that myths arose due to the lack of abstract nouns and neuter gender in ancient languages: anthropomorphic figures of speech, necessary in such languages, were eventually taken literally, leading to the idea that natural phenomena were conscious beings, gods.^[49]

The anthropologist James Frazer saw myths as a misinterpretation of magical rituals; which were themselves based on a mistaken idea of natural law.^[50] According to Frazer, man begins with an unfounded belief in impersonal magical laws. When he realizes that his applications of these laws don't work, he gives up his belief in natural law, in favor of a belief in personal gods controlling nature — thus giving rise to religious myths. Meanwhile, man continues practicing formerly magical rituals through force of habit, reinterpreting them as reenactments of mythical events. Finally, Frazer contends, man realizes that nature does follow natural laws, but now he discovers their true nature through science. Here, again, science makes myth obsolete: as Frazer puts it, man progresses "from magic through religion to science".^[35]

Robert Segal asserts that by pitting mythical thought against modern scientific thought, such theories implied that modern man must abandon myth.^[51]

20th-century theories [link]

Many 20th-century theories of myth rejected the 19th-century theories' opposition of myth and science. In general, "twentieth-century theories have tended to see myth as almost anything but an outdated counterpart to science […] Consequently, moderns are not obliged to abandon myth for science."^[51]

Swiss psychologist Carl Jung (1873–1961) tried to understand the psychology behind world myths. Jung asserted that all humans share certain innate unconscious psychological forces, which he called archetypes. Jung believed that the similarities between the myths from different cultures reveals the existence of these universal archetypes.^[52]

Joseph Campbell believed that there were two different orders of mythology: myths that "are metaphorical of spiritual potentiality in the human being," and myths "that have to do with specific societies".^[53]

Claude Lévi-Strauss believed that myths reflect patterns in the mind and interpreted those patterns more as fixed mental structures — specifically, pairs of opposites (i.e. good/evil, compassionate/callous) — than as unconscious feelings or urges.^[54]

In his appendix to Myths, Dreams and Mysteries, and in The Myth of the Eternal Return, Mircea Eliade attributed modern man’s anxieties to his rejection of myths and the sense of the sacred.

In the 1950s, Roland Barthes published a series of essays examining modern myths and the process of their creation in his book Mythologies.

Prometheus (1868) by Gustave Moreau. In the Prometheus mythos of Hesiodus and possibly Aeschylus (the Greek trilogy Prometheus Bound, Prometheus Unbound and Prometheus Pyrphoros), Prometheus is bound and tortured for giving fire to humanity at its creation.

Examples of myths [link]

The earth-maker myth (Native American mythos, California): In the darkness of the vast waters of Outer Ocean, Earth-Maker was afloat in his canoe; Earth-Maker took clay to form the First People and created the seas with his tears.^[55]
Obàtálá (Yoruba mythos): Obàtálá, created by the supreme entity Olódùmarè, was given ownership of every being's head (the seat of the soul), created the land by causing a rooster to kick and scatter the earth, and founded the first Yoruba city, Ife; he is also called the King of White Cloth, Orisha-Nla, or Olufon.^[56]
The Primary Chronicle (Slavic mythos, 12th century): Perun (the creator of lightning and thunder) and Veles oversee the 10th-century peace treaties between the Eastern Slavs and the Byzantine emperors; Vladimir I of Kiev later introduces a pantheon of Perun, Hors, Dažbog, Stribog, Simargl, and Mokosh. (Due to lack of firsthand sources, reconstruction of pre-Christian Slavic mythos is based on this and similar late works.)^[57]

Comparative mythology [link]

Main article: Comparative mythology

Comparative mythology is the systematic comparison of myths from different cultures.^[58] It seeks to discover underlying themes that are common to the myths of multiple cultures.^[58] In some cases, comparative mythologists use the similarities between different mythologies to argue that those mythologies have a common source. This common source may be a common source of inspiration (e.g. a certain natural phenomenon that inspired similar myths in different cultures) or a common "protomythology" that diverged into the various mythologies we see today.^[58]

Nineteenth-century interpretations of myth were often highly comparative, seeking a common origin for all myths.^[59] However, modern-day scholars tend to be more suspicious of comparative approaches, avoiding overly general or universal statements about mythology.^[60] One exception to this modern trend is Joseph Campbell's book The Hero With a Thousand Faces (1949), which claims that all hero myths follow the same underlying pattern. This theory of a "monomyth" is out of favor with the mainstream study of mythology.^[60]

Modern mythology [link]

1929 Belgian banknote, depicting Ceres, Neptune and caduceus.

In modern society, myth is often regarded as historical or obsolete. Many scholars in the cultural studies are now beginning to research the idea that myth has worked itself into modern discourses. Modern formats of communication allow for wide spread communication across the globe, thus enabling mythological discourse and exchange among greater audiences than ever before. Various elements of myth can now be found in television, cinema and video games.

Although myth was traditionally transmitted through the oral tradition on a small scale, the technology of the film industry has enabled filmmakers to transmit myths to large audiences via film dissemination (Singer, “Mythmaking: Philosophy in Film”, 3-6). In the psychology of Carl Jung, myths are the expression of a culture or society’s goals, fears, ambitions and dreams (Indick, “Classical Heroes in Modern Movies: Mythological Patterns of the Superhero", 93-95). Film is ultimately an expression of the society in which it was credited, and reflects the norms and ideals of the time and location in which it is created. In this sense, film is simply the evolution of myth. The technological aspect of film changes the way the myth is distributed, but the core idea of the myth is the same.

The basis of modern storytelling in both cinema and television lies deeply rooted in the mythological tradition. Many contemporary and technologically advanced movies often rely on ancient myths to construct narratives. The Disney Corporation is notorious among cultural study scholars for “reinventing” traditional childhood myths (Koven, “Folklore Studies and Popular Film and Television: A Necessary Critical Survey”, 176-195). While many films are not as obvious as Disney fairy tales in respect to the employment of myth, the plot of many films are largely based on the rough structure of the myth. Mythological archetypes such as the cautionary tale regarding the abuse of technology, battles between gods, and creation stories are often the subject of major film productions. These films are often created under the guise of cyberpunk action movies, fantasy dramas, and apocalyptic tales. Although the range of narratives, as well as the medium in which it is being told is constantly increasing, it is clear that myth continues to be a pervasive and essential component of the collective imagination (Cormer, "Narrative." Critical Ideas in Television Studies, 47-59.)

Recent films such as Clash of the Titans and Immortals continue the trend of mining traditional mythology in order to directly create a plot for modern consumption. Although these are generally considered inaccurate to the original mythologies on which they are based, it can be argued that as film itself has become a way transmitting myths, these films are no more inaccurate than the variants told by storytellers of the oral tradition. In fact, it is argued that these new contributions to traditional myths add value and meaning to the stories for new generations (Matira, "Children's Oral Literature and Modern Mass Media", 55-57).

With the invention of modern myths such as urban legends, the mythological traditional will carry on to the increasing variety of mediums available to the consumer in the 21st century and beyond. The crucial idea is that myth is not simply a collection of stories permanently fixed to a particular time and place in history, but an ongoing social practice within every society.

Notes [link]

^ Kirk, p. 8; "myth", Encyclopædia Britannica
^ ^a ^b ^c Dundes, Introduction, p. 1
^ Kirk, "Defining", p. 57; Kirk, Myth, p. 74; Simpson, p. 3
^ ^a ^b ^c ^d ^e ^f ^g ^h Bascom, p. 9
^ ^a ^b ^c "myths", A Dictionary of English Folklore
^ O'Flaherty, p.78: "I think it can be well argued as a matter of principle that, just as 'biography is about chaps', so mythology is about gods."
^ ^a ^b Eliade, Myths, Dreams and Mysteries, p. 23
^ Pettazzoni, p. 102
^ Eliade, Myth and Reality, p. 10-11; Pettazzoni, p. 99-101
^ ^a ^b Eliade, Myth and Reality, p. 6
^ Kirk, p. 8; "myth", Encyclopædia Britannica
^ ^a ^b Grassie, William (March 1998). "Science as Epic? Can the modern evolutionary cosmology be a mythic story for our time?". Science & Spirit 9 (1). "The word 'myth' is popularly understood to mean idle fancy, fiction, or falsehood; but there is another meaning of the word in academic discourse .... Using the original Greek term mythos is perhaps a better way to distinguish this more positive and all-encompassing definition of the word."
^ Dundes, "Madness", p. 147
^ Doty, p. 11-12
^ Segal, p. 5
^ Kirk, "Defining", p. 57; Kirk, Myth, p. 74; Simpson, p. 3
^ "myth". Merriam-Webster's Collegiate Dictionary (10th ed.). Springfield, Massachusetts: Merriam-Webster, Inc. 1993. p. 770.
^ Bascom, p. 7
^ ^a ^b Bascom, p. 10
^ Kirk, Myth, p. 22, 32; Kirk, "Defining", p. 55
^ Bascom, p. 17
^ Bascom, p. 13
^ ^a ^b Doty, p. 114
^ ^a ^b ^c Bulfinch, p. 194
^ ^a ^b ^c ^d ^e ^f Honko, p. 45
^ "Euhemerism", The Concise Oxford Dictionary of World Religions
^ Segal, p. 20
^ Bulfinch, p. 195
^ Frankfort, p. 4
^ Frankfort, p. 15
^ Segal, p. 61
^ Graf, p. 40
^ Meletinsky pp.19-20
^ Segal, p. 63
^ ^a ^b Frazer, p. 711
^ Eliade, Myth and Reality, p. 8
^ ^a ^b Honko, p. 51
^ Eliade, Myth and Reality, p. 19
^ Honko, p. 49
^ Roland Barthes, Mythologies
^ Campbell, p. 22-23
^ Guy Lanoue, Foreword to Meletinsky, p.viii
^ ^a ^b Segal, p. 1
^ On the Gods and the World, ch. 5, See Collected Writings on the Gods and the World, The Prometheus Trust, Frome, 1995
^ Perhaps the most extended passage of philosophic interpretation of myth is to be found in the fifth and sixth essays of Proclus’ Commentary on the Republic (to be found in The Works of Plato I, trans. Thomas Taylor, The Prometheus Trust, Frome, 1996); Porphyry’s analysis of the Homeric Cave of the Nymphs is another important work in this area (Select Works of Porphyry, Thomas Taylor The Prometheus Trust, Frome, 1994). See the external links below for a full English translation.
^ Segal, pp. 3-4
^ Segal, p. 4
^ Mâche (1992). Music, Myth and Nature, or The Dolphins of Arion. pp. 8.
^ Segal, p.20
^ Segal, p.67-68
^ ^a ^b Segal, p. 3
^ Boeree
^ Campbell, p. 22
^ Segal, p. 113
^ Kroeber, Theodora; Heizer, Robert F. (1968). "Story of Creation". Almost Ancestors: The First Californians (hardback ed.). New York City: Sierra Club/Ballantine Books. p. 62.
^ Courlander, Harold. Tales of Yoruba Gods and Heroes.
^ Chadwick, Nora Kershaw (1946). The Beginnings of Russian History: An Enquiry into Sources. Cambridge University Press. ISBN 0-404-14651-1.
^ ^a ^b ^c Littleton, p. 32
^ Leonard
^ ^a ^b Northup, p. 8

References [link]

Armstrong, Karen. "A Short History of Myth". Knopf Canada, 2006.
Bascom, William. "The Forms of Folklore: Prose Narratives". 'Sacred Narrative: Readings in the Theory of Myth. Ed. Alan Dundes. Berkeley: University of California Press, 1984. 5-29.
Bulfinch, Thomas. Bulfinch's Mythology. Whitefish: Kessinger, 2004.
Campbell, Joeseph. "The Power of Myth". New York: Doubleday, 1988.
Doty, William. Myth: A Handbook. Westport: Greenwood, 2004.
Dundes, Alan. "Binary Opposition in Myth: The Propp/Levi-Strauss Debate in Retrospect". Western Folklore 56 (Winter, 1997): 39-50.
Dundes, Alan. Introduction. Sacred Narrative: Readings in the Theory of Myth. Ed. Alan Dundes. Berkeley: University of California Press, 1984. 1-3.
Dunes, Alan. "Madness in Method Plus a Plea for Projective Inversion in Myth". Myth and Method. Ed. Laurie Patton and Wendy Doniger. Charlottesville: University of Virginia Press, 1996.
Eliade, Mircea. Myth and Reality. Trans. Willard R. Trask. New York: Harper & Row, 1963.
Eliade, Mircea. Myths, Dreams and Mysteries. Trans. Philip Mairet. New York: Harper & Row, 1967.
"Euhemerism". The Concise Oxford Dictionary of World Religions. Ed. John Bowker. Oxford University Press, 2000. Oxford Reference Online. Oxford University Press. UC - Berkeley Library. 20 March 2009 .
Fabiani, Paolo "The Philosophy of the Imagination in Vico and Malebranche". F.U.P. (Florence UP), English edition 2009. PDF
Frankfort, Henri, et al. The Intellectual Adventure of Ancient Man: An Essay on Speculative Thought in the Ancient Near East. Chicago:University of Chicago Press, 1977.
Frazer, James. The Golden Bough. New York: Macmillan, 1922.
Graf, Fritz. Greek Mythology. Trans. Thomas Marier. Baltimore: Johns Hopkins University Press, 1993.
Honko, Lauri. "The Problem of Defining Myth". Sacred Narrative: Readings in the Theory of Myth. Ed. Alan Dundes. Berkeley: University of California Press, 1984. 41-52.
Kirk, G.S. Myth: Its Meaning and Functions in Ancient and Other Cultures. Berkeley: Cambridge University Press, 1973.
Kirk, G.S. "On Defining Myths". Sacred Narrative: Readings in the Theory of Myth. Ed. Alan Dundes. Berkeley: University of California Press, 1984. 53-61.
Leonard, Scott. "The History of Mythology: Part I". Scott A. Leonard's Home Page. August 2007.Youngstown State University, 17 November 2009
Littleton, Covington. The New Comparative Mythology: An Anthropological Assessment of the Theories of Georges Dumezil. Berkeley: University of California Press, 1973.
Meletinsky, Elea. The Poetics of Myth. Trans. Guy Lanoue and Alexandre Sadetsky. New York: Routledge, 2000.
"myth." Encyclopædia Britannica. 2009. Encyclopædia Britannica Online, 21 March 2009
"myths". A Dictionary of English Folklore. Jacqueline Simpson and Steve Roud. Oxford University Press, 2000. Oxford Reference Online. Oxford University Press. UC - Berkeley Library. 20 March 2009 Oxfordreference.com
Northup, Lesley. "Myth-Placed Priorities: Religion and the Study of Myth". Religious Studies Review 32.1(2006): 5-10.
O'Flaherty, Wendy. Hindu Myths: A Sourcebook. London: Penguin, 1975.
Pettazzoni, Raffaele. "The Truth of Myth". Sacred Narrative: Readings in the Theory of Myth. Ed. Alan Dundes. Berkeley: University of California Press, 1984. 98-109.
Segal, Robert. Myth: A Very Short Introduction. Oxford: Oxford UP, 2004.
Simpson, Michael. Introduction. Apollodorus. Gods and Heroes of the Greeks. Trans. Michael Simpson. Amherst: University of Massachusetts Press, 1976. 1-9.
Singer, Irving. "Introduction: Philosophical Dimensions of Myth and Cinema." Cinematic Mythmaking: Philosophy in Film. Cambridge, Massachusetts, United States: MIT Press Books, 2008. 3-6. Web. 23 Oct. 2011.
Indick, William. "Classical Heroes in Modern Movies: Mythological Patterns of the Superhero." Journal of Media Psychology 9.3 (2004): 93-95. York University Libraries. Web.
Koven, Mikel J. "Folklore Studies and Popular Film and Television: a Necessary Critical Survey." Journal of American Folklore 116.460 (2003): 176-195. Print.
Olson, Eric L. "Great Expectations: the Role of Myth in 1980s Films with Child Heroes." Virginia Polytechnic Scholarly Library. Virginia Polytechnic Institute And State University, 3 May 2011. Web. 24 Oct. 2011. <http://scholar.lib.vt.edu/theses/available/etd-05172011-113805/unrestricted/OLSON_EL_T_2011.pdf>.
Matira, Lopamundra. "Children's Oral Literature and Modern Mass Media." Indian Folklore Research Journal 5.8 (2008): 55-57. Print.
Cormer, John. "Narrative." Critical Ideas in Television Studies. New York, United States: Charendon Press, 2007. 47-59. Print.

External links [link]

Look up myth or mythology in Wiktionary, the free dictionary.

Wikiversity has learning materials about School:Comparative Mythology

Wikimedia Commons has media related to: Mythology

The New Student's Reference Work/Mythology, ed. Beach (1914), at wikisource.
Leonard, Scott. "The History of Mythology: Part I". Youngstown State University.
Greek mythology
Sacred texts

Myths and Myth-Makers Old Tales and Superstitions Interpreted by comparative mythology by John Fiske.
Porphyry on the Homer's Cave of the Nymphs, tr. Thomas Taylor
M.A./Ph.D. Mythological Studies degree
Lexicon Iconographicum Mythologiae Classicae (LIMC)
LIMC-France (LIMC) : database (Ancient objects linked with mythology)

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Contents

Nature of myths [link]

Typical characteristics [link]

Terminology [link]

Origins of myth [link]

Euhemerism [link]

Allegory [link]

Personification [link]

Myth-ritual theory [link]

Functions of myth [link]

Study of mythology [link]

Pre-modern theories [link]

19th-century theories [link]

20th-century theories [link]

Examples of myths [link]

Comparative mythology [link]

Modern mythology [link]

See also [link]

Notes [link]

References [link]

Further reading [link]

External links [link]

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