REFERENCES -Greek Mythos

The Greeks' mythology has changed over time to accommodate the evolution of their own culture, of which mythology both overtly and in its unspoken assumptions, is an index. In the surviving literary forms in which we have them, they are inherently political.

Creation myths provide an explanation of the origin of the universe in all its complexity. They are an important part of most mythological systems. Creation myths often invoke primal gods and animals, titanic struggles between opposing forces or the death and/or dismemberment of these gods or animals as the means whereby the universe and its components were created.

Apart from an explanation of the creation of the universe, mythologies also seek to explain everyday natural phenomena. The Egyptian scarab god Khepri, who rolled the ball of the sun across the sky each day thus provided an explanation of the rising of the sun each day, its progress across the sky and its setting in the evening. Similarly, the Maori of New Zealand attributed the morning dew to the tears of the god Rangi (Heaven) for the goddess Papa (Earth) from whom he was separated. This class of myth is sometimes called a nature myth.

Myths are also often used to explain human institutions and practices as well. For example, the Greek hero Pelops was reputed to have started the Olympic Games after Poseidon helped him win the hand of Hippodameia in a chariot race. This type of myth is thus etiological. It seeks to account for some human institution through a myth.

Another class of myth is the Theogenic myth. This sets out to delineate the relationships between various gods and other mythical personages and beings who are mentioned in previously existing myths. Theogenic Myths are thus secondary in their purpose. They set out to provide a reinforcement or framework for an existing system of myths. The best known example of this is the Theogeny of Hesiod.

It should not be thought that the functions of myths as delineated above are mutually exclusive. For example creation myths by their very nature are usually Theogenic as well. Myths can, and have, served many purposes. Myths and systems of myths have been created by human beings for many reasons over thousands of years. They are a superb product of humanity collectively and a rich resource for the enjoyment of all mankind. Their fantastic and unreal nature to our modern eyes should not prevent us from enjoying them.