Theories of Myth
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HUM105
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Instructor

Theories of Myth The theory of Vico in the 1700’s reorganized perception of mythology and his efforts to rationalize these “ideal histories” in an understandable fashion permanently changed the orientation of perception of the world regarding myths (Leonard & McClure). His personal life focus was to identify cultural iconic symbols and stories, preserve and organize them into an understandable format so as to make these ancient writings into an approachable and useable format for all of humanity. This important effort forever made myths accessible to the masses and by doing so, removed some of the built-in mystery and vagueness that gives ancient myths their charm. However by doing so, the preservation of story and symbols has forever connected humanity within itself in an identifiable and understandable way. Sir William Jones provided a further tangent in the 1800’s by solidifying the scholarly fact that all languages were given rise by a proto-Indo European language that provided the basis for cultural and geographical separation (i.e. separate languages and subsequently separate cultures) based on location and even cultural identities (Leonard & McClure). As a recognized authority on many languages, Jones’ template of the origin of language built upon the commonality of early mythology identified by Vico in the previous century. This commonality links humans in an imperturbable way, and cements our relationships with each other, even in times of strife and chaos. Jones formed the idea that languages evolve over time perhaps leaving little to no trace of the parent language. Particularly in ancient times where little or no writings are left, this idea provides a common linkage in human development over the millenniums. Herder was a German thinker that contributed to the ideas of “Volkist” theory of Germanic roots. He is credited with the birth of new political ideas given rise to by his works on social theory stemming from the ancient writings. His search for the native spirit of the Germanic people held within ancient writing and languages gave rise to the nationalistic campaign later bastardized by the Aryan Nation Nazi’s. This outcome is not unexpected but is somewhat unpleasant in its outcome of “ethnic cleansing” and is an example of extreme idealism of a train of thought (Leonard & McClure). As Herder’s ideas were based on a common root language and the derivations to related but separate languages and cultures, the idea of superiority and “the betterment” of society was not a large leap although not promoted by Herder himself. His works merely underscored the need for explanation, the link people of his era were seeking. Although the likes of Vico went unheralded, Herder was immediately successful in affecting the trains of thought that formed the nationalistic opinion of the day. It is doubtful whether that was his intent, but the effects were substantial nonetheless. Creation myths are symbolic of cyclical occurrences in human history, an attempt to explain regular happenings when the exact causality is not known. This attempt to organize chaos into a recognizable pattern is one clear method of organization of society in modern times. As exemplified by the Greek myth of the Creation of the World as told by the poet Hesiod (8th – 7th century BC) in the poem Theogony (Leonard & McClure) . In this poem, Hesiod makes clear that the Gods reign over the chaos that was the world and exerted their will to bring order (patriarchal hierarchy) so that humans my exist in relative harmony. This explanation of how the world came to be a place of order (stratification) and will never be equal on all levels (hierarchy or a type of caste system) is a good model of creation mythology. Hesiod wrote an epic tale of how the Gods of Mount Olympus reigned over the terrible chaos in order to calm the fray and make the world habitable for mankind. In doing so as sense of debt is conveniently owed to the forefathers or Gods of the ancient times, and places in servitude all that come after. In this way, a feeling of nationalistic duty or patriotism is deeply entrenched within all the community. This brings a bond of single-minded purpose and drive to succeed, not for oneself but for the good of the Gods who deserve our obedience and labors (sacrifice) (Feldman and Richardson, 1972). In another take on servitude, the Aztec myths of Quetzalcoatl and Tezcatlipoca told of how the earth and sky were formed from a blood thirsty goddess that was destroying all she touched or saw. In the myth, Quetzacoatl and Tezcatlipoca tore her apart so that she could provide for all beings. They converted all of her bodily parts to features of the earth that were available to humans so they may prosper. In return the crying of the hungry and forlorn goddess was relieved only by the sacrifice (servitude) of the people she benefited, thus payment is made and bounty will follow. This system of human sacrifice was the basis of societal functioning in the Aztec society and speaks to the very things that symbolize Volkism. Thus it can be seen that this idea was played and replayed throughout human history as a sense of “non-deserving” people linked together to find a common bond (debt and servitude) that mandated they all work for a common goal. In fact their debt to the Gods (or Goddess in this case) was to prosper and have bountiful crops and children so they may be sacrificed to ensure the safety and well being of the society. As barbaric and draconian as these concepts may seem, they were very beneficial in bringing together societies that otherwise may be rent apart by individual desires or lack of cohesive efforts. The principle of working together for the greater good powers a very strong sense of duty and even inspiration as the principles are applied to the entire village, town, society, culture. On this note, it may even be wagered that mythology and religion saved humanity from a barbaric fate in which individualistic needs or desires out weighted the good of the many (Norton, 1990). Humanity owes a great debt to the early stories and myths, as without these binding principles society could have been torn apart.
References

Feldman, Burton; Richardson, Robert D. The Rise of modern mythology, 1680-1860 Indiana University Press, 1972. (pp 224-225).
Leonard, S., & McClure, M. (2004). Myth & Knowing: An Introduction to World Mythology. New York, NY: McGraw-Hill
Norton, D. E. (1990). Teaching Multicultural Literature in Reading Curriculum. The Reading Teacher, 44(1), 28-40.