Zusatztext Unusually accessible and useful . . . An eye-opener to readers into the universality and importance of myth in human history and culture. William E. Paden! Chair! Department of Religion! University of Vermont A first-class introduction to mythology . . . Written with great clarity and sensitivity. John G. Selby! Associate Professor! Roanoke College Informationen zum Autor J. F. Bierlein Klappentext "Unusually accessible and useful . . . An eye-opener to readers into the universality and importance of myth in human history and culture."-William E. Paden, Chair, Department of Religion, University of Vermont For as long as human beings have had language, they have had myths. Mythology is our earliest form of literary expression and the foundation of all history and morality. Now, in Parallel Myths, classical scholar J. F. Bierlein gathers the key myths from all of the world's major traditions and reveals their common themes, images, and meanings. Parallel Myths introduces us to the star players in the world's great myths-not only the twelve Olympians of Greek mythology, but the stern Norse Pantheon, the mysterious gods of India, the Egyptian Ennead, and the powerful deities of Native Americans, the Chinese, and the various cultures of Africa and Oceania. Juxtaposing the most potent stories and symbols from each tradition, Bierlein explores the parallels in such key topics as creation myths, flood myths, tales of love, morality myths, underworld myths, and visions of the Apocalypse. Drawing on the work of Joseph Campbell, Mircea Eliade, Carl Jung, Karl Jaspers, Claude Lévi-Strauss, and others, Bierlein also contemplates what myths mean, how to identify and interpret the parallels in myths, and how mythology has influenced twentieth-century psychology, philosophy, anthropology, and literary studies. "A first-class introduction to mythology . . . Written with great clarity and sensitivity."-John G. Selby, Associate Professor, Roanoke CollegeWHAT IS MYTH? What is myth? Let's begin by telling one. Centuries ago in China, a young boy asked his grandfather how the world was created. The grandfather responded in the same way that his own grandfather had many years before: Once there was only a great chaos, Hundun. There were two emperors: Hu, the Emperor of the Northern Sea, and Shu, the Emperor of the Southern Sea. When they found Hundun, he was an incomplete being, lacking the seven orifices necessary for sight, hearing, eating and speech, breathing, smell, reproduction, and elimination. So, zapping him with thunderbolts, they bored one of these orifices every day for seven days. Finally, Hundun died in the process. The names Hu and Shu combine to form the word Hu-shu, or lightning. Thus the work of creation began when lightning pierced chaos. Within our own century a strikingly similar view of the creation was presented as a scientific theory. Harold S. Urey, the 1934 Nobel Prize winner in Chemistry, speculated that the origins of life might have been in the action of some kind of energy, perhaps lightning, on the primordial atmosphere of the earth. Whether or not Urey was familiar with this Chinese myth we do not know, yet his explanation echoed the one told by the Chinese grandfather. In 1953, a graduate student of Urey named Stanley L. Miller put this theory to the test in an experiment. He prepared two glass globes, one of which contained the gases believed to have composed the early atmosphere of the earth, and the other to collect gases formed as a result of his experiment. He activated the gases with lightning in the form of 60,000 volts of electricity. To his surprise, some of the materials that gathered in the second globe included nucleotides, organic components of the amino acids that join together to make DNA, which is the basic building block of all life. This was the f...

Autorentext

J. F. Bierlein

Leseprobe
WHAT IS MYTH?
 
What is myth? Let’s begin by telling one.
Centuries ago in China, a young boy asked his grandfather how the world was created. The grandfather responded in the same way that his own grandfather had many years before:
 
Once there was only a great chaos, Hundun. There were two emperors: Hu, the Emperor of the Northern Sea, and Shu, the Emperor of the Southern Sea. When they found Hundun, he was an incomplete being, lacking the seven orifices necessary for sight, hearing, eating and speech, breathing, smell, reproduction, and elimination. So, zapping him with thunderbolts, they bored one of these orifices every day for seven days. Finally, Hundun died in the process.
 
The names Hu and Shu combine to form the word Hu-shu, or “lightning.” Thus the work of creation began when lightning pierced chaos.
 
Within our own century a strikingly similar view of the creation was presented as a scientific theory. Harold S. Urey, the 1934 Nobel Prize winner in Chemistry, speculated that the origins of life might have been in the action of some kind of energy, perhaps lightning, on the primordial atmosphere of the earth. Whether or not Urey was familiar with this Chinese myth we do not know, yet his explanation echoed the one told by the Chinese grandfather.
 
In 1953, a graduate student of Urey named Stanley L. Miller put this theory to the test in an experiment. He prepared two glass globes, one of which contained the gases believed to have composed the early atmosphere of the earth, and the other to collect gases formed as a result of his experiment. He activated the gases with “lightning” in the form of 60,000 volts of electricity. To his surprise, some of the materials that gathered in the second globe included nucleotides, organic components of the amino acids that join together to make DNA, which is the basic building block of all life. This was the first time that nucleotides had been produced in any manner independent of a living organism.
 
On first reading, the Chinese myth sounds quite primitive. It is anthropomorphic; that is to say, the characters are natural forces personified. The two elements that form lightning are referred to as “emperors,” and chaos is portrayed in human form. This “primitive” myth, however, converges with advanced and sophisticated speculations on the origins of life. This becomes our first clue as to what myth is. It is the earliest form of science: speculation on how the world came into being.
 
To the man on the street, however, the word myth brings to mind lies, fables, or widely believed falsehoods. On the nightly news, a health expert speaks of the need to “eliminate commonly held myths about AIDS.” In this context, myth is used to mean “a misconception”—in this case, even a dangerous misconception. But myth, in the sense that we use it in this book, often stands for truth. A myth is often something that only begins to work where our own five senses end.
 
If myth were only a collection of stories, of falsehoods, why then does it continue to fascinate us? Why has myth persisted for centuries? As we shall see, a single definition of myth is never adequate, for it is many things operating at many levels.
 
As we have seen, myth is the first fumbling attempt to explain how things happen, the ancestor of science. It is also the attempt to explain why things happen, the sphere of religion and philosophy. It is a history of prehistory, telling us what might have happened before written history. It is the earliest form of literature, often an oral literature. It told ancient people who they were and the right way to live. Myth was and still is the basis of morality, governments, and national identity.
 
Myth is hardly the sole property of the “primitive, prescientific” mind. Our lives today are saturated with myth, its symbols, language, and content, all of whi…