Mythology: Term Definition

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A myth is renowned story that usually describes the origin of things or objects (Csapo 5). Thus myths are mostly about heroes, events or beings with undeterminable origin of facts or unnatural explanations. Therefore, myths can also be re-defined as traditional tales, legends or sacred tales which describe the origin of things, events or creatures existing in nature. The early inhabitants of America, like other ancient groups, derived their own legendary stories on creation of the universe, the people and the locality together with their heroes and their deities in the universe (Gibson 16).

Though a myth may seem to originate from a specific group, it may also be found in other cultures in other parts of the world. This is because the natures of myths from different regions of the world have characters who are mostly supernatural heroes or gods (Smith ‘Creation Myths Across Cultures’). For this reason myths are approved by both communal and religious leaders. Myths are classified according to four basic theories: rational myth theory, psychological myth theory, functional myth theory and structural myth theory (Csapo 6). For example, the rational myth theory theorizes that myths are used to make people understand the events which occur in nature together with the forces which take place daily in their lives (Csapo 9). Hence, creation myths as propagated by varied global cultures are all instances of rational myths. This is because they clarify the creation of man.

When interpreting dreams, one has to portray the likely response that may be drawn from the people. For example, in explaining the creation myth, one has to consider the earliest origins of humanity as construed in the world. This is well vindicated in the book, Poetic Diction by Owen Barfield, in which he clarified that all things included in the creation myth are classified as living things. These include trees, air, rocks, the universe and all that is created. He continues to say that in interpretation of myths, the original contributions explaining myths became anthropomorphized after the start of civilization. This led to the lack of support in seeking of a conclusion explaining the paintings which are visible in the French caves. In explanations of the ‘other’ creations, which are part of creation theories people internalize objects that are found in the universe to be part of them. This makes them to be aware of perceptions and relations which they have with creation. These creation stories attempt to explain why some things happen in a certain way (Gurr ‘My Understanding of Owen Barfield’s Interpretation of Myth’).

The myth of creation according to the Dawn people explains why rocks and stones fall down in response to gravity. They allege rocks fall down hill because they have to get back home; at the bottom of the hill. Therefore, the ancient people tried to explain ‘original participation’ as a direct experience amongst living things. This is why the Dawn people believed that an echo is a distinct example of a living being although it is intangible and invisible, but ‘like the wind spirit essence’ it lacks the ability to follow people anywhere they go as well as speak to them in their own language (Gurr ‘My Understanding of Owen Barfield’s Interpretation of Myth’).

Therefore interpretation of myths can be used to explain humanity in that as myths try to explain things which take place in nature and in human lives such as sicknesses; people tend to panic and get into a state of apprehension which is attributed to the invisible evil spirits entering into the sick person. This makes people to believe that evil spirits move from one person to the other and thus they take possession of the sick person consequently gaining control of them. Thus, such a myth can be justified in people in fear of death, as they believe that death comes in the company of evil spirits. Such people tend to believe that evil spirits cause sickness to humanity and subsequently death (Gurr ‘My Understanding of Owen Barfield’s Interpretation of Myth’).

From ancient belief of the Dawn people, they could communicate with innate objects as if they were living beings; still evident today as observed when people throw tantrums at objects out of anger when the objects fail to work to their expectations. This is exemplified by machinists who get infuriated by the machines they work with hence talking to them as if they were living beings. This is how myths participate in humanity. Also in explanation of myths, it is evident that myths have a specific language of communicating ideas. Therefore, the language used in myths has mental structures that explain distinctive characters in the history of the people’s language (Gurr ‘My Understanding of Owen Barfield’s Interpretation of Myth’).

Different cultures broadly have similar myths. This is how different cultures are able to utilize the myth of creation to elucidate their origins. For instance, a creation myth attributed to the Pima Indians’ asserts the first being to be created was male and its first offspring was similarly a male. The Pima Indians believe that from one man came the earth, plants, animals, and also man and woman. In the endeavor to remain precisely right, human beings and other creatures are gradually corrected until they attain acceptable norms; trying not to explicitly and directly mention innate sin. This is explained by the notion that man is naturally imperfect, though his creator is perfect. Hence, the Pima Indians claim that at one point, Juhwertamahaki, their creator was infuriated by his creation because of their smoking habits. He thus let the sky fall, creating everything afresh and equal; when he created the earth as we see it today (Smith ‘Creation Myths Across Cultures’).

The Australian Aboriginals’ myth of creation claim creation started “when everything was still” and the Earth was void and it seemed as if everything was asleep (Smith ‘Creation Myths Across Cultures’). Great Father of Earth who was awake awoke his sleeping wife, the Great Mother of Earth. When she opened her eyes, the light that shone lit up the earth. Her companion, Great Father of Earth, instructed her to descend to the Earth and stir up sleeping spirits with the light, subsequently proffering life to the once-dark landscape. Great Mother of Earth asked creatures to dwell the in riches of the earth, afterwards she ascended into the skies, to shine down as the sun. When she went down the horizon at dusk on her first night, her brood (living creatures all around the globe) was terrified as they believed their end had come. Nevertheless, she appeared again the next morning, sending them into celebration and earning their trust. Over time, resentment and squabbles became prevalent compelling the Sun-woman to be summoned back to earth to resolve the disagreements. On observing what was happening, she decided to create new creatures; thus were born the first two human beings to her and they became humans’ first ancestors (Smith ‘Creation Myths Across Cultures’).

The Judeo Christian creation myth alleges the first thing to be created was the universe together with the earth. Afterwards, all things found on earth and in the universe were created. These included plants, animals and any other thing that is found in the skies and under the waters. Finally man was created with a wife as his helper. Consequently, she bore him his first offspring which was male (Smith ‘Creation Myths Across Cultures’).

The Judeo Christian and the Pima Indians creation myths have similarities with the Western creation myth- both creation myths believes that man was the first creature to be created and his first offspring was also male. Equally, both creation theories, hypotheses that man is created imperfect; as a result he is innate to sin and, although men are naturally imperfect, their creator is prefect. This is attributed to the character of God as depicted in most of the creation stories where the creator judges his creation according to their behavior. This is vindicated in Western teachings as is also confirmed by the Pima Indians’ creation myth where Juhwertamahaki, their creator having gotten exasperated with his creation because of their smoking habits, they believe he let the sky fall and he created everything afresh and equal as it is presently. This is similar to the Western teaching that teaches that at one time God had to destroy the earth with water and the few creatures he saved replenished the earth to its current state. Also another similarity exists between Australian Aboriginals’ creation myth and Pima Indians’; free thinking creatures existed on earth and this made their creators anxious. The creators in both myths thus sought to remedy the dark sides of their creation. This is evident when the Sun Mother produced people with the hope getting good residents at the same time as Juhwertamahaki killed his people to give rise to a new generation. This is similar to the Western myth where Noah’s flood swept away the whole creation to give rise to a new one (Smith ‘Creation Myths Across Cultures’).

A comparison of Australian Aboriginal myth to that of the Pima Indians, uncovers a number of differences. A markedly notable aspect of the Aboriginal myth is that it does acknowledge the role of the female but downplays the males’. She is depicted as the giver of life. Unlike the Pima Indians’ myth of creation, which alleges the earth previously existed in a state of slumber, the Australian Aboriginals’ myth is vague on the creation of the Earth. This is dissimilar from the Western myth where God created all living creatures that inhabits the earth (Smith ‘Creation Myths Across Cultures’).

Therefore myths have an impact on the modern world and on the things we commonly talk about today. Myths are attested to in everyday activities, besides things such as music, cinemas, sports and books (). For instance, music influences our lives, as well as tales of events that took place in the past. In the contemporary society, mythology as asserted in music is portrayed by a Finnish band known as Enisferum. Enisferum is a musical folk death metal band where all its music is founded off of Norse myths. Therefore all the songs sung by Enisferum refer to a god or a hero as aptly indicated in their song titled ‘The Wanderer’ which goes ‘from enchanted woods to the freezing north He is known at every sea and far beyond’ (Draper ‘Mythimedia’).

In addition, myths have permeated the modern field of theater where ancient artifacts are used to give colorful descriptions of the ancient things that took place (Draper ‘Mythimedia’). For example, watching the movie, ‘The Troy’, an impression of the Greek culture is conjured. This comes to mind because of the elaborate Greek culture in the movie. The materials utilized for the movie and weaponry tools depict Greeks as black smiths. The weapons and the shields they use in the movie to fight with are all made of iron. Their fighting techniques are also indicative of through training; well trained to fight against anyone who comes against them. Moreover, from the Odissea movie, by Rossi, the costumes worn in the movie are miniskirts, depicting the inheritance of these miniskirts from the ancient Italian bodybuilders who wore miniskirts to show off their virility (Draper ‘Mythimedia’).

Ancient painters too utilized art to convey messages through paintings and carvings. Paintings and carvings are still used today for the same purpose. That is why many an ancient Greek painting is used today to illustrate the ancient Homeric tales through their visual interpretations. Greek paintings are made up of facts of Homer sirens which are not visible but which the painters represented in the way they felt most appropriate for them starting with the Greek pottery. These paintings’ are found in the cover of odyssey, Symphony’s album. The odyssey ship was plainly assaulted by a siren gifted with bat wings which is a syncretism of Greek horror and myths (Draper ‘Mythimedia’).

Myths have developed further into modern entertainment and comedy where epic traditions are undoubtedly interesting topics that may seriously attracts criticism. This is vindicated in cartoons which do not have any direct connection to the real history of literature but they are more difficult than they appear. For example, Mickey Mouse and Alan Ford produce such vast quantities of international caricatures today that it would be impossible to investigate them. These comics require non standard methods to be carried out; however, many formal rules must be taken into consideration (Draper ‘Mythimedia’).

Existence of myths in modern America has been confirmed as depicted in the book, Witchcraft Myths in American Culture. The writer expounds on the subject of witches where he depicts real witches as pagan priestesses, comic strip heroines and feminist icons (Gibson 90-91). This book thoroughly examines the historical events of the witchcraft myth by re-phrasing the original documents which describe the perpetuation of witchcraft in the early days. The facts of this narrative are highly coherent and very trustworthy; more than what a majority of historians have considered them to be. As he narrates further, he alleges these myths have been transformed in the modern American society through visual culture and writings (Gibson 169-171).

Works cited

Csapo, Eric. Theories of Mythology. Oxford: Wiley-Blackwell, 2005. Print.

Draper, Herbert J. “Greek myth in Today’s Culture.” Mythimedia. Dipartimento di Storie e Metodi per la Conservazione dei Beni Culturali. 2007. Web.

Gibson, Marion. Witchcraft Myths in American Culture. USA: Routledge, 2007. Print.

Gurr, Henry. “My Understanding of Owen Barfield’s Interpretation of Myth: This Includes My Layman’s Explanation of “Original Participation“.” v67. 2001. Web.

Smith, Nicole. Creation Myths Across Cultures: Examples of Creation Myths, The Pima and Australian Aborigines. Article Myriad. 2010. Web.

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Mythology: Term Definition

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