For thousands of years, mythology has provided objects for much of the world’s vast art. Myths and mythological characters have enthused masterpieces of composition, literature, sculpture and architecture. By studying myths, you can study how diverse societies have answered primary questions about the world and the individuals place in it. As individuals, the study of myths shows us how urbanized a meticulous communal system is with the conduct of life. By investigative myths, people can understand the feelings and principles that combine members of society into one group. Comparing the myths of a variety of cultures to determine how they are diverse and how they remind you of one another can also, show understanding on how people behave. For at least 2,000 years, scholars have speculated about how myths began. Some consider myths began as historical events that became unclear with the line of time. Others think myths resulted from an effort to explain natural occurrences that people could not value. Scholars have also urbanized others theories of how myths began. These theories answers all the questions about myths, but each contributes to an understanding of the subject. Today, people have methodical answers theories for many such questions about the world around them, also the usual events in terms of stories about gods, goddesses, and heroes. In the early days each society urbanized its own myths, which played a significant part in the society’s religious life. Most myths are alienated into two groups’ creation myths and explanatory myths. In this paper I will incorporate and conclude the three theories of mythology as well as the comparison of the questions about myths, but each contributes to an understanding of the subject. Today, people have methodical answers theories for many such questions about the world around them, also the usual events in terms of stories about gods, goddesses, and heroes. In the early days each society urbanized its own myths, which played a significant part in the society’s religious life. Most myths are alienated into two groups’ creation myths and explanatory myths. In this paper I will incorporate and conclude the three theories of mythology as well as the comparison of two creation myths using the theories of mythology.
Theories of Mythology “The Bronislaw Malinowski disagreed with Taylor that myths began prescientific attempts to explain thoughts and natural occurrences (University of Virginia, 2009).” Instead he emphasized the psychological conditions that lead people to create myth. Secondly, Malinowski saw myth as seriously “true” in the sense that it had a visible role as “realistic charter of primitive faith and moral wisdom.” He also saw myth as real in the logic that it could be experiential by the field researcher in the form of oral presentation, rituals, and ceremonies, and that it obviously unreasonable as living people’s sociopolitical behavior. As his later fieldwork makes clear,
Malinowski’s views are significantly broader than those of the myth-ritualists, who would have limited myth’s functionality to religious ritual only. Even though the younger man claimed to have also suspicious order’s evolutionary theory of culture, it is important that he nevertheless discusses myth’s role in the “primitive faith” and in the “primitive psychology” of his research subjects. Claude Levi-Strauss, a modern French anthropologist, is the best known supporter of structuralism. Lévi-Strauss’s search for the skeletal core of myth and the related searches for organizing principles in literature carried out most famously by Vladimir Propp,
Tzetvan Todorov and Jonathan Culler came to be known as structuralism. The influence of structuralism on the mythologies of the 20th century would be difficult to overstate, and structuralism as a critical model can be applied far beyond the boundaries of mythology or literature. Friedrich Max Muller a German scholar of the late 1800’s suggested that all gods and mythical heroes were representations of nature, especially the sun. “Muller argued that myth was a disease of language through which poetic descriptions of such meteorological features as the
Sunrise and the thunderstorm became distorted into the bewildering array of deities, rituals, and superstitions on finds in the world’s myths (Youngtown State University, 2008).” Muller’s concept of mythic language echoes the devolutionary elements of Golden Age myth. In his view, the pristine language of Paradise fell from an original unity between truth and language into the confusion of multiple and competing versions of the truth. “Muller’s ideas also resonate with Euhemeros in that both believed that the ancients lacked the scientific and religious sophistication of their own enlightened day and, as a result, twisted reality into the irrational pretzel logic of myth (Youngtown State University, 2008).”
Comparing Creation Myths Studying the similarity of myths react why comparing them with one another. In comparing myths using generic, genetic and historical relationship are based on the way people react. “The consummation motif shares with cosmogony egg myths the knowledge that tiny germs contain within them astonishing potential for organized growth (Cuyamaca, College, 2009).” In most mythic traditions, the sky father casts his seeds into the earth mother in the form of rain. The Theogony contains Greek myths that have generic and historical relationship with myths of other cultures. “In Weigle’s creation myth, a god or his agent dives to the bottom of this primordial deep and returns with a few grains of sand or a bit of mud from which the earth and the rest of the cosmos eventually arise (Cuyamaca, College, 2009).” In the thought of Levi Strauss’s algebra of mythic functions or Malinowski’s search for references to food, clothing, shelter and political relationship in the myths of Trobriand islanders to realize that something vital is lost when myth is cannibalized for its references to the real world.
Conclusion
As individuals, myths are familiarizing with methods and assumptions of each mythology and combine with the methods of literary study. Euhemerism permits us to remove a layer of the
Comparative method and structuralize and functionalist approaches which further layers, and psychological and literary analyses.

References
Cuyamaca College. (2009). . Retrieved from http://www.cuyamaca.net University of Virginia's College at Wise. (2009). . Retrieved from http://www.people.urawise.edu
Yorktown State University. (2008). College of Liberal Arts and Social Science. Retrieved from http://www.as.ysu.edu