mythology overview
TRANSCRIPT
Overview ofMYTHOLOGY
LECTURE 1
ENG 107
mythology
WHAT IS MYTHOLOGY?
The term mythology can refer to either
the study of myths, or to a body of myths.
WHAT IS A MYTH? (Wikipedia)
In Folkloristics, a myth is a sacred narrative usually explaining how the world or humankind came to be in its
present form.
A story that serves to define the fundamental worldview of a culture by explaining aspects of the natural world and
delineating the psychological and social practices and ideals
of a society
Myths provide people with explanations, histories, role
models, entertainment, and many other things that enable them to direct their own actions and understand their own surroundings.
PURPOSE OF MYTHS
Purpose
To explain the inexplicable
to justify an existing social system and to
account for its rites and customs
to illustrate moral principles, frequently
through feats of heroism performed by mortals
NATURE OF MYTHS
•Main characters are usually gods or supernatural heroes•endorsed by rulers and priests and closely linked to religion•usually regarded as a true account of the remote past•generally take place in a primordial age
COMPARED WITH OTHER STORIES…
LEGENDS
• set in a more recent time, when the world was much as it is today
• generally feature humans as their main characters
FOLKTALES
• can take place at any time and any place, and they are not considered true or sacred by the societies that tell them
ORIGINS OF MYTHOLOGY
Euphemerism Allegories
Personification Myth-Ritual Theory
EUPHEMERISM
One theory claims that myths are distorted accounts of real
historical events. According to this theory, storytellers repeatedly elaborated upon historical
accounts until the figures in those accounts gained the status of
gods.
ALLEGORIESThe 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.
PERSONIFICATION• Some thinkers believe that myths resulted from the personification of inanimate objects and forces. According to these thinkers, the ancients worshipped natural phenomena such as fire and air, gradually coming to describe them as gods. For example, according to the theory of mythopoeic thought, the ancients tended to view things as persons, not as mere objects.
MYTH – RITUAL THEORY
According to the myth-ritual theory, the existence of myth is tied to ritual. In its most extreme form, this theory claims that myths arose to explain
rituals.
FUNCTIONS OF MYTHOLOGY
According to Mircea Eliade:
1. to establish models for behavior 2. provide a religious experience 3. members of traditional societies detach themselves from the present and return to the mythical age, thereby bringing themselves closer to the divine
According to Lauri Honko:
1. to reproduce the conditions of the mythical age2. to connect with a perceived moral past, which is in contrast with the technological present
According to Joseph Campbell:
1. Mystical Function--experiencing the awe of the universe;
2. Cosmological Function--explaining the shape of the universe;
3. Sociological Function--supporting and validating a certain social order;
4. Pedagogical Function--how to live a human lifetime under any circumstances.
HISTORICAL OVERVIEW OFMYTHOLOGY
PRE-MODERN THEORIES
•The critical interpretation of myth goes back as far as the Presocratics. •Euphemerus 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 criticized by Plato 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, 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.
• 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• 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.
• 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.
• Lucien Lévy-Bruhl claimed that "the primitive mentality is a condition of the human mind, and not a stage in its historical
development.“
• 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.
• The anthropologist James Frazer saw myths as a misinterpretation of magical rituals; which were themselves based on a mistaken idea of natural law.
• 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.
• Robert Segal asserts that by pitting mythical thought against modern scientific thought, such theories implied that modern man must abandon myth.
20th CENTURY THEORIESSwiss 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.
• Joseph Campbell believed that there were two different orders of mythology: that there are myths that, "are metaphorical of spiritual potentiality in the human being", and that there are myths, "that have to do with specific societies".
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
•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.
COMPARATIVE MYTHOLOGYComparative mythology is the systematic comparison of
myths from different cultures. It seeks to discover underlying themes that are common to
the myths of multiple cultures.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
Thank you!