Related questions:
v What is myth? Discuss.
INTRODUCTION
“Myth” refers to colourful stories that tell about the origins of humans and the cosmos. Attitudes toward myth vary greatly. Some regard it as a source of spiritual growth, while others see only falsehood. Some see in myth the distinct character of particular cultures, while others see universal patterns. Some regard myth as “contemporary” and “alive”, while others think of it as “ancient” and “dead” “. So, what is myth?
DEFINING MYTH
The word “myth” is derived from the Greek word “mythos” – meaning “story or word”, hence its etymology. The study of myth is known as “mythology”. Myth can be defined in various ways but a good one is this given by “Dundes. A.”, it says, “...myths are symbolic tales of the distant past (often primordial times) that concern cosmogony and cosmology (the origin and nature of the universe), may be connected to belief systems or rituals, and many serve to direct social actions and values”. Since myth can be defined in various ways, a concise exposition on the characteristics of myth would go a long way in understanding how it can be defined.
CHARACTERISTICS OF MYTH
The definition of “myth” has been widely debated and written about. Thus, the following characteristics of myth provide general guidelines on what many scholars have described of myths;
i. It is a story that is, or was considered a true explanation of the natural world and its origin.
ii. Its characters are often mostly non-human (e.g.) gods, goddesses, supernatural beings, phantoms etc.
iii. Its setting is a previous proto-world, somewhat like this present one but also different.
iv. Its plot may interplay between worlds (e.g.) this world and the previous or original world.
v. It depicts events that bend or break natural law (e.g.) a Pegasus scientist (half man-half horse).
vi. It gives metaphysical explanation of the universe that is used to rather form worldviews.
vii. It functions as a charter for social action, as it conveys how to live by prescribing values, assumptions and prejudicial concepts.
viii. It evokes the presence of mystery and the unknown due to its sacred tinge.
ix. It forms and reflects basic philosophical structures that we must reconcile (e.g.) dualities like, light and darkness, good and bad, being and nothingness e.t.c.
FUNCTIONS OF MYTH
These can be generally explained via the following;
i. To establish models for behaviour and how to live life under any circumstance.
ii. To provide a religious experience, detaching oneself from the present and returning to the mythical age, thus embracing the divine.
iii. To explain the nature, as well as experience the condition of the universe.
iv. To reproduce the conditions of the mythical age wherein necessary (e.g.) connecting with the moral past which contrasts the technological present.
TYPES OF MYTH
These can be graded into four broad groups;
i. Euhemerism myths
ii. Allegory myths
iii. Personification myths
iv. Ritual myths
i. Euhemerism myths
This is named after the mythologist “Euhemerus” (320 B.C), who postulated that the Greek gods developed from legends about human beings. For example, the myth of the wind god “Aeolus” evolved from a historical account of a king who taught his people to use sails and interpret the winds.
ii. Allegory myths
Some myths began as allegories for natural phenomena. An allegory is a symbolic story. For example, the gods “Apollo” represents “fire”, “Poseidon” represents “water”, “Athena” represents “wise judgement”, and “Aphrodite” represents “desire” e.t.c.
iii. Personification myths
Some myths resulted from the personification of inanimate (non-living) objects and forces. A personification represents a non-living thing in human form. For example, the ancient people worshipped natural phenomena such as fire and air, which gradually came to be described as gods. They also viewed things as persons and not mere objects, thus, describing natural events as acts of personal gods; which evolved as myths.
iv. Ritual myths
Some myths are tied to ritual or arose to explain rituals. This claim was first put forward by the biblical scholar “William Robertson Smith”. He said, people began performing ritual for some reason that is not related to myth. Later, after forgetting the main reason for the ritual, they then try to account for the ritual by inventing a myth and claiming that the ritual commemorates the event described in that myth.
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CONCLUSION
Consequently, the concept of myth has been analysed, as well as its role in constructing knowledge of worldviews. Above all the conspiracies about myth, one thing remains certain; and that is the fact that myths are ancient and intrinsically sacred than secular.
