Rating details. More filters. Sort order. Oct 08, Sarah rated it it was ok. Any interesting observations about myths similar across multiple cultures are completely overwhelmed by academic arguments on a mean girls level doesn't have the nerve to call me out by name while mocking my work, cites me incompletely, doesn't even understand my argument, etc.
Comic book superheroes: the gods of modern mythology
It was kind of amusing, but mostly just annoying and pretty. Didn't learn a lot from someone supposedly highly knowledgeable about the field. There isn't much mythology in this book as it's mostly the author tearing to shreds the work of Max Muller, someone he seems to have had a long-standing grudge with. It was dotted with some anthropological examples but not enough to make it an interesting read! Not what I was expecting; this wasn't a work in its own right, but instead a rebuttal to some rival mythologist's inflammatory work. My fault for not reading the description before I started, I suppose.
Helped with what I needed. A good read anywhere. David rated it it was amazing Dec 09, Joe Broadmeadow rated it really liked it May 18, John Chappell rated it it was ok Jul 13, Coty rated it really liked it Oct 07, Niall Bruckshaw rated it did not like it Feb 26, Tiffany Spicer rated it it was amazing Feb 19, Deborah San Gabriel rated it it was amazing Jul 29, Julie rated it liked it May 13, Brad Epp rated it it was ok Jul 15, Inga rated it really liked it Oct 05, Patrick Redmond rated it liked it Aug 13, Andrew McFarlane rated it really liked it Nov 03, Rem rated it it was ok Jan 03, Nicole Beck rated it liked it Jan 09, Richard Clarke rated it liked it Jan 16, Rachel rated it really liked it Mar 10, Michele Briere rated it liked it Aug 20, Jackyd99 rated it liked it Mar 20, Shaun Armitage rated it it was amazing Dec 26, Jenifer Fisher rated it liked it Nov 07, Christopher rated it liked it May 17, The academic comparisons of bodies of myth is known as comparative mythology.
Since the term myth is widely used to imply that a story is not objectively true , the identification of a narrative as a myth can be highly political: many adherents of religions view their religion's stories as true and therefore object to the stories being characterised as myths. Nevertheless, scholars now routinely speak of Christian mythology , Jewish mythology , Islamic mythology , Hindu mythology , and so forth. Traditionally, Western scholarship, with its Judaeo-Christian heritage, has viewed narratives in the Abrahamic religions as being the province of theology rather than mythology; meanwhile, identifying religious stories of colonised cultures, such as stories in Hinduism , as myths enabled Western scholars to imply that they were of lower truth-value than the stories of Christianity.
Labelling all religious narratives as myths can be thought of as treating different traditions with parity. Definitions of myth to some extent vary by scholar. Finnish folklorist Lauri Honko offers a widely cited definition:. Myth, a story of the gods, a religious account of the beginning of the world , the creation , fundamental events, the exemplary deeds of the gods as a result of which the world, nature and culture were created together with all parts thereof and given their order, which still obtains.
A myth expresses and confirms society's religious values and norms, it provides a pattern of behavior to be imitated, testifies to the efficacy of ritual with its practical ends and establishes the sanctity of cult. Scholars in other fields use the term myth in varied ways.
However, while myth and other folklore genres may overlap, myth is often thought to differ from genres such as legend and folktale in that neither are considered to be sacred narratives. For example, the Matter of Britain the legendary history of Great Britain, especially those focused on King Arthur and the knights of the Round Table  and the Matter of France , seem distantly to originate in historical events of the fifth and eighth-centuries respectively, and became mythologised over the following centuries.
In colloquial use, the word myth can also be used of a collectively held belief that has no basis in fact, or any false story. In present use, mythology usually refers to the collected myths of a group of people, but may also mean the study of such myths. Folklorist Alan Dundes defines myth as a sacred narrative that explains how the world and humanity evolved into their present form. Dundes classified a sacred narrative as "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".
The compilation or description of myths is sometimes known as mythography , a term which can also be used of a scholarly anthology of myths or, confusingly, of the study of myths generally. Because myth is sometimes used in a pejorative sense, some scholars have opted to use the term mythos instead.
In Anglicised form, this Greek word began to be used in English and was likewise adapted into other European languages in the early nineteenth century, in a much narrower sense, as a scholarly term for 'a traditional story, typically involving supernatural beings or forces, which embodies and provides an explanation, aetiology, or justification for something such as the early history of a society, a religious belief or ritual, or a natural phenomenon'.
The Latin term was then adopted in Middle French as mythologie. Whether from French or Latin usage, English adopted the word "mythology" in the fifteenth century, at first in the sense 'the exposition of a myth or myths; the interpretation of fables; a book of such expositions'. The word is first attested in John Lydgate 's Troy Book of c. From Lydgate until the seventeenth or eighteenth century, mythology was used to mean a moral , fable , allegory or a parable , or collection of traditional stories,   understood to be false.
It came eventually to be applied to similar bodies of traditional stories among other polytheistic cultures around the world. Thus the word mythology entered the English language before the word "myth"; Johnson 's Dictionary , for example, has an entry for mythology , but not for myth. In the context of the theatre of ancient Greece , the term mythos referred to the myth, the narrative, the plot, and the story of a play. According to philosopher Aristotle — BCE , the spirit of a theatrical play was its mythos.
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The tragedians of the era could draw inspiration from Greek mythology , a body of "traditional storylines" which concerned gods and heroes. It is commonly thought that the ancient audience members were already familiar with the mythos behind a play, and could predict the outcome of the play. However, the Greek dramatists were not expected to faithfully reproduce traditional myths when adapting them for the stage.
They were instead recreating the myths and producing new versions. In one of his works, Merope attempts to kill her son's murderer with an axe, unaware that the man in question is actually her son. According to an ancient description of audience reactions to this work, the audience members were genuinely unsure of whether she would commit filicide or she will be stopped in time.
They rose to their feet in terror and caused an uproar. David Wiles points that the traditional mythos of Ancient Greece, was primarily a part of its oral tradition. The Greeks of this era were a literate culture, but produced no sacred texts. There were no definitive or authoritative versions of myths recorded in texts and preserved forever in an unchanging form. These variants were adapted into songs, dances, poetry, and visual art. Performers of myths could freely reshape their source material for a new work, adapting it to the needs of a new audience or in response to a new situation.
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Children in Ancient Greece were familiar with traditional myths from an early age. According to the philosopher Plato c. Bruce Lincoln has called attention to the apparent meaning of the terms mythos and logos in the works of Hesiod. In Theogony , Hesiod attributes to the Muses the ability to both proclaim truths and narrate plausible falsehoods falsehoods which seem like real things. There are two variants in the manuscript tradition for the verb used to proclaim truths.
One variant uses gerusasthai , the other mythesasthai. The latter is a form of the verb mytheomai to speak, to tell , which is etymologically associated with mythos. He also announces to his readers his intention to tell true things to his brother. The verb he uses for telling the truth is mythesaimen , another form of mytheomai.
Lincoln draws the conclusion that Hesiod associated the "speech of mythos " as Lincoln calls it with telling the truth. While he associated the "speech of logos " with telling lies , and hiding one's true thoughts dissimulation. Three times the term is associated with the term " seductive " and three times with the term "falsehoods". Eris' children are ominous figures, which personify various physical and verbal forms of conflict. Comparative 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 separate mythologies to argue that those mythologies have a common source.
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This source may inspire myths or provide a common "protomythology" that diverged into the mythologies of each culture. A number of commentators have argued that myths function to form and shape society and social behaviour. Eliade argued that one of the foremost functions of myth is to establish models for behavior   and that myths may provide a religious experience. By telling or reenacting myths, members of traditional societies detach themselves from the present, returning to the mythical age, thereby coming closer to the divine.
Honko asserted that, in some cases, a society reenacts a myth in an attempt to reproduce the conditions of the mythical age. For example, it might reenact the healing performed by a god at the beginning of time in order to heal someone in the present.
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Since 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. Pattanaik defines mythology as "a subjective truth of people that is communicated through stories, symbols and rituals". One theory claims that myths are distorted accounts of historical events. Some theories propose that myths began as allegories for natural phenomena: Apollo represents the sun, Poseidon represents water, and so on.
He believed myths began as allegorical descriptions of nature and 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. Some thinkers claimed that myths result from the personification of objects and forces. According to these thinkers, the ancients worshiped natural phenomena, such as fire and air, gradually deifying them.
According to the myth-ritual theory, myth is tied to ritual. Forgetting the original reason for a ritual, they account for it by inventing a myth and claiming the ritual commemorates the events described in that myth. The critical interpretation of myth began with the Presocratics. He interpreted myths as accounts of actual historical events — distorted over many retellings. Sallustius  divided myths into five categories — theological, physical or concerning natural laws , animistic or concerning soul , material, and mixed.
Mixed concerns myths that show the interaction between two or more of the previous categories and are particularly used in initiations. Plato famously condemned poetic myth when discussing education in the Republic.
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His critique was primarily on the grounds that the uneducated might take the stories of gods and heroes literally. Such myths suggest that anyone can have unsuspected potential for heroism. The urban legend is a story that is supposed to have happened recently, usually to someone remotely known to the teller, such as "a friend of a friend.
One of the first urban legends to be studied by folklore experts was a story about alligators living in New York City sewers. Rumor had it that children vacationing in Florida had brought home tiny alligators, which they flushed down toilets when the pets started to grow.