Comparative mythology is the comparison of myths from different cultures in an attempt
to identify shared themes and characteristics.
Comparative mythology has served a variety of academic purposes.
For example, scholars have used the relationships between different myths to trace the development
of religions and cultures, to propose common origins for myths from different cultures,
and to support various psychological theories.
== Comparativists versus particularists == The anthropologist C. Scott Littleton defined
comparative mythology as "the systematic comparison of myths and mythic themes drawn from a wide
variety of cultures".
By comparing different cultures' mythologies, scholars try to identify underlying similarities
and/or to reconstruct a "protomythology" from which those mythologies developed.
To an extent, all theories about mythology follow a comparative approach: as the scholar
of religion Robert Segal notes, "by definition, all theorists [of myth] seek similarities
among myths".
However, scholars of mythology can be roughly divided into particularists, who emphasize
the differences between myths, and comparativists, who emphasize the similarities.
Particularists tend to "maintain that the similarities deciphered by comparativists
are vague and superficial", while comparativists tend to "contend that the differences etched
by particularists are trivial and incidental".Comparative approaches to mythology held great popularity
among eighteenth- and nineteenth-century scholars.
Many of these scholars believed that all myths showed signs of having evolved from athought
which interpreted nearly all myths as poetic descriptions of the sun's behavior.
According to this theory, these poetic descriptions had become distorted over time into seemingly
diverse stories about gods and heroes.
However, modern-day scholars lean more toward particularism, feeling suspicious of broad
statements about myths.
A recent exception is the historical approach followed in E.J.
Michael Witzel's reconstruction of many subsequent layers of older mythologies
== Approaches == Comparative mythologists come from various
fields, including folklore, anthropology, history, linguistics, and religious studies,
and they have used a variety of methods to compare myths.
These are some important approaches to comparative mythology.
=== Linguistic ===
Some scholars look at the linguistic relationships between the myths of different cultures.
For example, the similarities between the names of gods in different cultures.
One particularly successful example of this approach is the study of Indo-European mythology.
Scholars have found striking similarities between the mythological and religious terms
used in different cultures of Europe and India.
For example, the Greek sky-god Zeus Pater, the Roman sky-god Jupiter, and the Indian
(Vedic) sky-god Dyauṣ Pitṛ have linguistically identical names.
This suggests that the Greeks, Romans, and Indians originated from a common ancestral
culture, and that the names Zeus, Jupiter, Dyaus and the Germanic Tiu (cf.
English Tues-day) evolved from an older name, *Dyēus ph2ter, which referred to the sky-god
or, to give a perfect English cognate, the day-father in a Proto-Indo-European religion.
=== Structural ===
Some scholars look for underlying structures shared by different myths.
The folklorist Vladimir Propp proposed that many Russian fairy tales have a common plot
structure, in which certain events happen in a predictable order.
In contrast, the anthropologist Claude Lévi-Strauss examined the structure of a myth in terms
of the abstract relationships between its elements, rather than their order in the plot.
In particular, Lévi-Strauss believed that the elements of a myth could be organized
into binary oppositions (raw vs. cooked, nature vs. culture, etc.).
He thought that the myth's purpose was to "mediate" these oppositions, thereby resolving
basic tensions or contradictions found in human life or culture.
=== Psychological ===
Some scholars propose that myths from different cultures reveal the same, or similar, psychological
forces at work in those cultures.
Some Freudian thinkers have identified stories similar to the Greek story of Oedipus in many
different cultures.
They argue that these stories reflect the different expressions of the Oedipus complex
in those cultures.
Likewise, Jungians have identified images, themes, and patterns that appear in the myths
of many different cultures.
They believe that these similarities result from archetypes present in the unconscious
levels of every person's mind.
=== Historical and comparative === A new approach, which is both historical and
comparative, has recently been proposed by E.J.
Michael Witzel.
He compares collections of mythologies of various cultures, from Iceland and Egypt to
the Mayas, and reconstructs increasingly older levels, parallel to but not necessarily dependent
on language families (see above).
The most prominent common feature is a story line that extends from the creation of the
world and of humans to their end.
This feature is found in the northern mythologies of Eurasia and the Americas ("Laurasia") while
it is missing in the southern mythologies of Subsaharan Africa, New Guinea and Australia
("Gondwanaland").
The latter is the older one, going back to the dispersal of Homo sapiens out of Africa,
some 65,000 years ago.
Based on these two reconstructions he offers some suggestions about the tales of the (genetic)
"African Eve".
Close attention is paid to the largely parallel developments in archaeology, paleontology,
genetics and linguistics.
He also makes some suggestions about the persistence of these Stone Age myths in current religions.
=== Phylogenetical === It is speculated that like genes, myths evolve
by a process of descent with modification.
The striking parallels between biological and mythological evolution allow the use of
computational statistics to infer evolutionary relatedness and to build the most likely phylogenetic
tree for a mythological family.
Mythological phylogenies constructed with mythemes clearly support low horizontal transmissions
(borrowings), historical (sometimes pre-historic) diffusions and punctuated evolution.
Additionally, the protoversion could be statistically reconstructed.
Mythological phylogenies also are a potentially powerful way to test hypotheses about cross-cultural
relationships among folktales
== Some mythological parallels ==
Comparative mythology has uncovered a number of parallels between the myths of different
cultures, including some very widespread recurring themes and plot elements.
Here are some examples.
=== Flood myth ===
Cultures around the world tell stories about a great flood.
In many cases, the flood leaves only one survivor or group of survivors.
For example, both the Babylonian Epic of Gilgamesh and the Hebrew Bible tell of a global flood
that wiped out humanity and of a man who saved the Earth's species by taking them aboard
a boat.
Similar stories of a single flood survivor appear in Hindu mythology as well as Greek,
Norse mythology and Aztec mythology.
=== The creative sacrifice === Many cultures have stories about divine figures
whose death creates an essential part of reality.
These myths seem especially common among cultures that grow crops, particularly tubers.
One such myth from the Wemale people of Seram Island, Indonesia, tells of a miraculously-conceived
girl named Hainuwele, whose murdered corpse sprouts into the people's staple food crops.
The Chinese myth of Pangu, the Indian Vedic myth of Purusha, and the Norse myth of Ymir
all tell of a cosmic giant who is killed to create the world.
=== The dying god ===
Many myths feature a god who dies and often returns to life.
Such myths are particularly common in Near Eastern mythologies.
The anthropologist Sir James Frazer compared these "dying god" myths in his multi-volume
work The Golden Bough.
The Egyptian god Osiris and the Mesopotamian god Tammuz are examples of the "dying god",
while the Greek myths of Adonis (though a mortal) has often been compared to Osiris
and the myth of Dionysos also features death and rebirth.
Some scholars have noted similarities between polytheistic stories of "dying gods" and the
Christian story of Jesus of Nazareth.
=== The structure of hero stories ===
A number of scholars have suggested that hero stories from various cultures have the same
underlying structure.
Other scholars, including FitzRoy Somerset, 4th Baron Raglan and, more recently, Joseph
Campbell, have also suggested that hero stories share a common structure.
Some comparative mythologists look for similarities only among hero stories within a specific
geographical or ethnic range.
For example, the Austrian scholar Johann Georg van Hahn tried to identify a common structure
underlying "Aryan" hero stories.
Others, such as Campbell, propose theories about hero stories in general.
According to Campbell's "monomyth" hypothesis, hero stories from around the world share a
common plot structure.
Because of its extremely comparative nature, the monomyth hypothesis is currently out of
favor with some religious scholars such as Lesley Northup.
=== Axis mundi ===
Many mythologies mention a place that sits at the center of the world and acts as a point
of contact between different levels of the universe.
This "axis mundi" is often marked by a sacred tree or other mythical object.
For example, many myths describe a great tree or pillar joining heaven, earth, and the underworld.
Vedic India, ancient China, Mayans, Incas and the Germanic peoples all had myths featuring
a "Cosmic Tree" whose branches reach heaven and whose roots reach hell.
=== Titanomachy ===
Many cultures have a creation myth in which a group of younger, more civilized gods conquers
and/or struggles against a group of older gods who represent the forces of chaos.
In Hindu mythology, the younger devas (gods) battle the older asuras (demons), though both
are born from the same father, Kashyap, the grandson of Brahma.In the Greek myth of the
Titanomachy, the Olympian gods defeat the Titans, an older and more primitive divine
race, and establish cosmic order.
Similarly, the Celtic gods of life and light struggle against the Fomorians, ancient gods
of death and darkness.This myth of the gods conquering demons - and order conquering chaos
- is especially common in Indo-European mythologies.
Some scholars suggest that the myth reflects the ancient Indo-Europeans' conquest of native
peoples during their expansion over Europe and India.
=== The deus otiosus ===
Many cultures believe in a celestial supreme being who has cut off contact with humanity.
Historian Mircea Eliade calls this supreme being a deus otiosus (an "idle god"), although
this term is also used more broadly, to refer to any god who doesn't interact regularly
with humans.
In many myths, the Supreme Being withdraws into the heavens after the creation of the
world.
Baluba mythology features such a story, in which the supreme god withdraws from the earth,
leaving man to search for him.
Similarly, the mythology of the Hereros tells of a sky god who has abandoned mankind to
lesser divinities.
In the mythologies of highly complex cultures, the supreme being tends to disappear completely,
replaced by a strongly polytheistic belief system.
=== Founding myths ===
Many cultures have myths describing the origin of their customs, rituals, and identity.
In fact, ancient and traditional societies have often justified their customs by claiming
that their gods or mythical heroes established those customs.
For example, according to the myths of the Australian Karajarri, the mythical Bagadjimbiri
brothers established all of the Karadjeri's customs, including the position in which they
stand while urinating.
== See also