Comparative mythology

Comparative mythology is the comparison of myths from different cultures in an attempt to identify shared themes and characteristics.[1] 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.

The comparative study of mythologies reveals the trans-national motifs that unify spiritual understanding globally. The significance of this study generates a "broad, sympathetic understanding of these "stories" in human history".[2] The similarities of myth which remind humanity of the universality in the human experience.[2]


Anthropologist C. Scott Littleton defines comparative mythology as "the systematic comparison of myths and mythic themes drawn from a wide variety of cultures".[1] By comparing different cultures' mythologies, scholars try to identify underlying similarities and/or to reconstruct a "protomythology" from which those mythologies developed.[1] To an extent, all theories about mythology follow a comparative approach—as scholar of religion Robert Segal notes, "by definition, all theorists seek similarities among myths".[3] 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".[4]

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 a thought 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.[5] However, modern-day scholars lean more toward particularism, feeling suspicious of broad statements about myths.[6] A recent exception is the historical approach followed in E.J. Michael Witzel's reconstruction of many subsequent layers of older myths.[7][non-primary source needed]


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.


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 an English cognate, the divine father in a Proto-Indo-European religion.[8]

As previously noted, the names of gods maintain linguistic relations between religions. In his article, “Was Jesus a Buddhist?”[9] James Hanson writes “the Hebrew name of "Messiah" appears to be etymologically derived from the Sanskrit word of 'Maitreya,' in having similar sounds and the same meaning of an anointed figure that is prophesied to appear on earth to save his people.” More on this in 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.[10] 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.[11]

Similar to the linguistic relationship between religions, the parallels of stories can also be identified. Hanson continues in his article, describing the anticipation of the Jews waiting for their messiah, and finding the structural parallel in the recognition of the Buddha as the Maitreya. Hanson also draws connections between the narratives of Hindu deity Krishna, and the Messiah Jesus, noting that both are foretold to “return and save the world from evil.” While the story of Krishna is hundreds of years older, there is still no denying the underlying commonalities of both important figures. Both were also born of virgin mothers, and into a society ruled by a tyrant who scavenged the land, killing children because of the threat of power.


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.[12] 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.[13]

Michael Witzel's approachEdit

An approach which is both historical and comparative has recently been proposed by E.J. Michael Witzel.[7] He compares collections of mythologies and reconstructs increasingly older levels, parallel to but not necessarily dependent on language families. The most prominent common feature is a storyline 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 being the older, going back to the dispersal of homo sapiens out of Africa, some 65,000 years ago. Based on these two reconstructions Witzel offers some suggestions about the tales of the "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.


It is speculated that like genes, myths evolve by a process of descent with modification. The striking parallels between biological and mythological evolution[14] 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.[15] Additionally, the protoversion could be statistically reconstructed. Mythological phylogenies also are a potentially powerful way to test hypotheses about cross-cultural relationships among folktales.[16]


The Deluge, frontispiece to Gustave Doré's illustrated edition of the Bible. Based on the story of Noah's Ark, this engraving shows humans and a tiger doomed by the flood futilely attempting to save their children and cubs.

Comparative mythology has uncovered a number of motifs, shared elements, between the bodies of myths of different peoples, including some very widespread recurring themes and plot elements.[17]

Creation of mankind from clayEdit

The creation of man from clay is a theme that recurs throughout numerous world religions and mythologies.

In the Epic of Gilgamesh, Enkidu is created by the goddess Aruru out of clay. In Greek mythology, Prometheus molded men out of water and earth. Per the Hebrew Bible, (Genesis 2:7) "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul". In Hindu mythology the mother of Ganesh, Parvati, made Ganesh from her skin. And lastly, in Chinese mythology (see Chu Ci and Imperial Readings of the Taiping Era), Nüwa molded figures from the yellow earth, giving them life and the ability to bear children.

First HumansEdit

A protoplast, from ancient Greek πρωτόπλαστος (prōtóplastos, "first-formed"), in a religious context initially referred to the first human or, more generally, to the first organized body of progenitors of mankind in a creation myth.

Numerous examples exist throughout history of a human couple being the progenitors of the entire human species. This would include, but not limited to Adam and Eve of Abrahamism, Ask and Embla of Norse mythology, and Fuxi and Nüwa from Chinese mythos.

In Hindu mythology, Manu refers to the archetypal man. In Sanskrit the term for 'human', मानव (IAST: mānava) means 'of Manu' or 'children of Manu'. The Manusmriti an ancient legal text and constitution among the many Dharmaśāstras of Hinduism and is believed to be a discourse given by Manu.

Acquisition of fire for the benefit of humanityEdit

The theft of fire for the benefit of humanity is a theme that recurs in many world mythologies. A few examples include: In Greek mythology, according to Hesiod, the Titan Prometheus steals the heavenly fire for humanity, enabling the progress of civilization. In the Book of Enoch, the fallen angels and Azazel teach early humanity use of tools and fire. Per the ancient Indian collection of Vedic Sanskrit hymns, the Rigveda (3:9.5), speaks of a hero Mātariśvan who recovered fire which had been hidden from humanity.

Flood mythEdit

Cultures around the world tell stories about a great flood.[18] 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.[19] Similar stories of a single flood survivor appear in Hindu mythology where Manu saves the Earth from the deluge by building an ark[20] as well as Greek, Norse mythology and Aztec mythology.[21]

Dying godEdit

Ancient Sumerian cylinder seal impression showing the god Dumuzid being tortured in the Underworld by galla demons

Many myths feature a god who dies and often returns to life.[22] Such myths are particularly common in Near Eastern mythologies.[23] 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.[24] Some scholars have noted similarities between polytheistic stories of dying gods and the Christian story of Jesus of Nazareth.[25]

Creative sacrificeEdit

Many cultures have stories about divine figures whose death creates an essential part of reality.[26][27] These myths seem especially common among cultures that grow crops, particularly tubers.[28] 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.[29] The Chinese myth of Pangu,[30] the Indian Vedic myth of Purusha,[31] and the Norse myth of Ymir all tell of a cosmic giant who is killed to create the world.[26]

Axis mundiEdit

Many mythological beliefs mention a place that sits at the center of the world and acts as a point of contact between different levels of the universe.[32] 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.[33] 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.[34] The ancient Greeks believed in the centre of the universe - Delphi, where a prophetic oracle lived. The story goes that Zeus, king of gods released two birds in opposite directions to fly around the world. The place they met was Delphi.

Deus otiosusEdit

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"),[35] 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.[36] Baluba mythology features such a story, in which the supreme god withdraws from the earth, leaving man to search for him.[37] Similarly, the mythology of the Hereros tells of a sky god who has abandoned mankind to lesser divinities.[38] In the mythologies of highly complex cultures, the supreme being tends to disappear completely, replaced by a strong polytheistic belief system.[39] In Greek mythology, "Chaos", the creator of the universe, disappears after creating primordial deities such as Gaea (Earth), Uranus (Sky), Pontus (Water) and Tartarus (Hell), among others.


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. In Hindu mythology, the younger devas (gods) battle the older asuras (demons).[40] In the Greek myth of the Titanomachy, the Olympian gods defeat the Titans, an older and more primitive divine race, and establish cosmic order.[40][41]


Associated with many mythological hero stories, giants (from Latin and Ancient Greek: gigas, cognate Gaia/Gaea) are beings of human appearance, but of prodigious size and strength common in the mythology and legends of many different cultures. In various Indo-European mythologies, gigantic peoples are featured as primeval creatures associated with chaos and the wild nature, and they are frequently in conflict with the gods, be they Olympian, Celtic, Hindu or Norse. Giants also often play similar roles in the mythologies and folklore of other, non Indo-European peoples, such as in the Nartian traditions. There are also accounts of giants in the Old Testament. Some of these are called Nephilim, a word often translated as giant although this translation is not universally accepted. They include Og King of Bashan, the Nephilim, the Anakim, and the giants of Egypt mentioned in 1 Chronicles 11:23. The first mention of the Nephilim is found in Genesis 6:4; attributed to them are extraordinary strength and physical proportions.

Dragons and serpentsEdit

Usually large to gigantic, serpent-like legendary creatures that appear in the folklore of many cultures around the world. Beliefs about dragons vary drastically by region, but dragons in western cultures since the High Middle Ages have often been depicted as winged, horned, four-legged, and capable of breathing fire, whereas dragons in eastern cultures are usually depicted as wingless, four-legged, serpentine creatures with above-average intelligence.


One on one epic battles between these beasts are noted throughout many cultures. Typically they consist of a hero or god battling a single to polycephalic dragon. The motif of Chaoskampf (German: [ˈkaːɔsˌkampf]; lit.'struggle against chaos') is ubiquitous in myth and legend, depicting a battle of a culture hero deity with a chaos monster, often in the shape of a sea serpent or dragon. A few notable examples include: Zeus vs. Typhon and Hercules vs. the Lernaean Hydra, both of which are from Greek mythology, Thor vs. Jörmungandr of Norse mythology, Indra vs. Vritra of Indian mythology, Ra vs. Apep of Egyptian mythology, and Yu the Great vs. Xiangliu. Many other examples exist worldwide.


Originating in ancient Egyptian iconography, the Ouroboros or uroborus is an ancient symbol depicting a serpent or dragon eating its own tail. The Ouroboros entered western tradition via Greek magical tradition.

In Norse mythology, the Ouroboros appears as the serpent Jörmungandr, one of the three children of Loki and Angrboda, which grew so large that it could encircle the world and grasp its tail in its teeth.

In the Aitareya Brahmana, a Vedic text of the early 1st millennium BCE, the nature of the Vedic rituals is compared to "a snake biting its own tail."

It is a common belief among indigenous people of the tropical lowlands of South America that waters at the edge of the world-disc are encircled by a snake, often an anaconda, biting its own tail.

Founding mythsEdit

Ancient Roman relief from the Cathedral of Maria Saal showing the infant twins Romulus and Remus being suckled by a she-wolf

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.[42][43] 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.[44]

Structure of hero narrativesEdit

Folklorists such as Antti Aarne (Aarne-Thompson classification systems) and Georges Polti (The Thirty-Six Dramatic Situations) have created structured reference systems to identify connections between myths from different cultures and regions. Some comparative mythologists look for similarities only among hero stories within a specific geographical or ethnic range. For example, the Austrian scholar Johann Georg von Hahn tried to identify a common structure underlying Aryan hero stories.[45]

Human cannibalismEdit

Human cannibalism features in the myths, folklore, and legends of many cultures and is most often attributed to evil characters or as extreme retribution for some wrongdoing. Examples include Lamia of Greek mythology, a woman who became a child-eating monster after her children were destroyed by Hera, upon learning of her husband Zeus' trysts. In Zuni mythology and religion, Átahsaia is a giant cannibalistic demon, feeding on fellow demons and humans alike. He is depicted as having unblinking bulging eyes, long talons, and yellow tusks that protruded past his lips. The myth of Baxbaxwalanuksiwe, in Hamatsa society of the Kwakwaka'wakw indigenous tribe, tells of a man-eating giant, who lives in a strange house with red smoke emanating from its roof.

Astrological traditions, types, and systemsEdit

Most human civilizations - India, China, Egypt, Mesopotamia, Maya, and Inca, among others - based their culture on complex systems of astrology, which provided a link between the cosmos with the conditions and events on earth. For these, the astrological practice was not mere divination because it also served as the foundation for their spiritual culture and knowledge-systems used for practical purposes such as the calendar (see Mesoamerican calendric shamans) and medicine (e.g. I Ching). Astrological tradition even contributed to the development of astronomy as the study of the skies provided invaluable insights about celestial bodies.

Closely tying in with Astrology, various zodiac systems and constellations have existed since antiquity. For the zodiac, the Mazzaroth, Chinese Zodiac, and Hindu Zodiac are examples. The origins of the earliest constellations likely go back to prehistory. People used them to relate stories of their beliefs, experiences, creation, or mythology. Different cultures and countries adopted their own constellations, some of which lasted into the early 20th century before today's constellations were internationally recognized.

Orbis Alius (other earth/world)Edit

The concept of an otherworld in historical Indo-European religion is reconstructed in comparative mythology. Its name is a calque of orbis alius (Latin for "other Earth/world"), a term used by Lucan in his description of the Celtic Otherworld.

Comparable religious, mythological or metaphysical concepts, such as a realm of supernatural beings and a realm of the dead, are found in cultures throughout the world. Spirits are thought to travel between worlds, or layers of existence in such traditions, usually along an axis such as a giant tree, a tent pole, a river, a rope or mountains. In Greek mythology, after death, people either go to Tartarus or Elysium while the Norse believed in going to either Valhalla, Folkvangr, or Helheim.


The underworld is the supernatural world of the dead in various religious traditions and myths, located below the world of the living. Chthonic is the technical adjective for things of the underworld.

The concept of an underworld is found in almost every civilization and "may be as old as humanity itself". Common features of underworld myths are accounts of living people making journeys to the underworld, often for some heroic purpose. Other myths reinforce traditions that entrance of souls to the underworld requires a proper observation of ceremony, such as the ancient Greek story of the recently dead Patroclus haunting Achilles until his body could be properly buried for this purpose. Persons having social status were dressed and equipped in order to better navigate the underworld.

Plane (esotericism)Edit

In esoteric cosmology, a plane is conceived as a subtle state, level, or region of reality, each plane corresponding to some type, kind, or category of being. Also known as a plane or realm of existence.

The concept may be found in religious and esoteric teachings—e.g. Vedanta (Advaita Vedanta), Ayyavazhi, shamanism, Hermeticism, Neoplatonism, Gnosticism, Kashmir Shaivism, Sant Mat/Surat Shabd Yoga, Sufism, Druze, Kabbalah, Theosophy, Anthroposophy, Rosicrucianism (Esoteric Christian), Eckankar, Ascended Master Teachings, etc.—which propound the idea of a whole series of subtle planes or worlds or dimensions which, from a center, interpenetrate themselves and the physical planet in which we live, the solar systems, and all the physical structures of the universe. This interpenetration of planes culminates in the universe itself as a physical structured, dynamic and evolutive expression emanated through a series of steadily denser stages, becoming progressively more material and embodied.

Norse cosmology encompasses concepts from Norse mythology, such as notions of time and space, cosmogony, personifications, anthropogeny, and eschatology. Topics include Yggdrasil, an immense and central sacred tree along with the nine worlds, including Asgard, and Midgard.

The happy hunting ground is a concept of the afterlife associated with Native Americans in the United States.[1] The phrase most likely originated with Anglo-Saxon settlers interpretation of their respective description.

End of The WorldEdit

Many myths mention an "End of the world (civilization)" event, wherein a final battle between good and evil takes place to create a new world, and/or a total cataclysmic event will usher an end to humanity (see Extinction event, aka ELE). Ragnarök shows the end of the world in Norse mythology. In Hindu mythology, the end of the Kali yug predicts the end of the world when the final avatar of Vishnu comes to cleanse the Earth. Armageddon, the site of the final battle as accorded by the Book of Revelation. The 2012 phenomenon was a range of eschatological beliefs that cataclysmic or transformative events would occur on or around 21 December 2012, pursuant to the end-date of a 5,126-year-long cycle in the Mesoamerican Long Count calendar (aka Mayan calendar).

See alsoEdit


  1. ^ a b c Littleton, p. 32
  2. ^ a b Golden, Kenneth L. (1992). USES OF COMPARATIVE MYTHOLOGY: Essays on the Work of Joseph Campbell. London & New York: Routledge. pp. 6–7.
  3. ^ Segal, "The Romantic Appeal of Joseph Campbell"
  4. ^ Segal, Theorizing About Myth, p. 148
  5. ^ Leonard
  6. ^ Northup, p. 8
  7. ^ a b E.J.M. Witzel, "The Origins of the World's Mythologies, New York : OUP 2012
  8. ^ Watkins 47–48
  9. ^ Hanson, James M. (2005). "Was Jesus a Buddhist?". Buddhist-Christian Studies. 25: 75–89. ISSN 0882-0945.
  10. ^ Propp, passim
  11. ^ Lévi-Strauss, p. 224
  12. ^ Johnson and Price-Williams, passim
  13. ^ Graves, p. 251
  14. ^ d'Huy 2012a, 2013a, b
  15. ^ d'Huy 2012b, c; d'Huy 2013a, b, c, d
  16. ^ Ross and al. 2013; Tehrani 2013.
  17. ^ van der Sluijs (2011) provides a detailed listing of parallels, see van der Sluijs, Marinus Anthony: Traditional Cosmologies. The Global Mythology of Cosmic Creation and Destruction. 2011. London: All Round Publications.
  18. ^ Segal, untitled, p. 88
  19. ^ Woolley, p. 52
  20. ^ Dimmitt and van Buitenen, pp. 71–74
  21. ^ Urton, p. 36
  22. ^ Frankfort, passim; Tortchinov, passim
  23. ^ Campbell, The Masks of God, p. 44
  24. ^ Frankfort, p. 141
  25. ^ Robertson, passim
  26. ^ a b Eliade, Cosmos and History, p. 20
  27. ^ Eliade, Myth and Reality, pp. 99–100
  28. ^ Eliade, Myth and Reality, p. 100
  29. ^ Eliade, Myth and Reality, pp. 104–5
  30. ^ Railsback, passim
  31. ^ Rig Veda 10:90
  32. ^ Eliade, Images and Symbols, p. 40
  33. ^ Eliade, Shamanism, p. 259–260
  34. ^ Eliade, Images and Symbols, p. 44
  35. ^ Eliade, Myth and Reality, p. 93
  36. ^ Eliade, Myth and Reality, p. 93–98
  37. ^ Leslau, passim
  38. ^ Eliade, Myth and Reality, p. 94
  39. ^ Eliade, Myths, Dreams and Mysteries, p. 138
  40. ^ a b Squire, p. 47
  41. ^ Hesiod, especially pp. 64–87
  42. ^ Eliade, Cosmos and History, pp. 21–34
  43. ^ Eliade, Myth and Reality, pp. 6–8
  44. ^ Eliade, Myth and Reality, p. 8
  45. ^ Segal, Hero Myths, p. 12
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Selected bibliographyEdit

  • Arvidsson, Stefan, Aryan Idols. Indo-European Mythology as Science and Ideology. 2006. University of Chicago Press.
  • Clifton, Dan Salahuddin, The Myth Of The Western Magical Tradition. 1998. C&GCHE
  • Dickson, K. "Bibliography-in-Progress of Texts on Myths & Comparative Mythology". 11/12/09. Purdue University. 17 December 2009
  • Doniger, Wendy, The Implied Spider: Politics and Theology in Myth. 1998. New York: Columbia University Press [An introduction to comparative mythology]
  • Doniger, Wendy, Splitting the Difference: Gender and Myth in Ancient Greece and India (Jordan Lectures in Comparative Religion, 1996–1997: School of Oriental and African Studies University of London). 1999. Chicago: University of Chicago Press
  • Dumezil, Georges The Destiny of the Warrior. 1983. Berkeley: University of California Press
  • Dumezil, Georges, The Plight of a Sorcerer. 1986. Berkeley: University of California Press
  • Dumezil, Georges, Mitra-Varuna: An Essay on Two Indo-European Representations of Sovereignty. 1988. New York:Zone Books
  • Friedrich, Paul, The Meaning of Aphrodite. 1978. Chicago: University of Chicago Press
  • Girard, René, Violence and the Sacred. 1977. Baltimore: Johns Hopkins University Press.
  • Hatt, Gudmund. Asiatic Influences in American Folklore. København: i kommission Hos Ejnar Munksgaard. 1949.
  • Jamison, Stephanie, The Ravenous Hyenas and the Wounded Sun: Myth and Ritual in Ancient India . 1991. Ithaca: Cornell University Press
  • Jamison, Stephanie, Sacrificed Wife / Sacrificer's Wife: Women, Ritual and Hospitality in Ancient India. 1996. New York: Oxford University Press
  • Lévi-Strauss, Claude Myth and Meaning. 1995. New York: Schocken Books
  • Lévi-Strauss, Claude, The Raw and the Cooked (Mythologiques Volume One). 1990. Chicago: University of Chicago Press
  • Lévi-Strauss, Claude, From Honey to Ashes (Mythologiques Volume Two). 1973. New York: Harper and Row
  • Lévi-Strauss, Claude, The Origin of Table-Manners (Mythologiques Volume Three). 1978. New York: Harper and Row
  • Lévi-Strauss, Claude, The Naked Man (Mythologiques Volume Four). 1990. Chicago: University of Chicago Press
  • Lincoln, Bruce Theorizing Myth: Narrative, Ideology, and Scholarship. 1999. University of Chicago Press.
  • Patton, Laurie; Doniger, Wendy (eds.), Myth and Method (Studies in Religion and Culture). 1996. Charlottesville: University Press of Virginia
  • Puhvel, Jaan, Comparative Mythology. 1987. Baltimore: Johns Hopkins University Press
  • Tátar, Maria M. "Mythology as an areal problem in the Altai-Sayan area: the sacred holes and caves". In: Shamanism and Northern Ecology. Edited by Juha Pentikäinen. Berlin, New York: De Gruyter, 1996. pp. 267-278.
  • van der Sluijs, Marinus Anthony, Traditional Cosmologies. The Global Mythology of Cosmic Creation and Destruction (4 Volumes). 2011. London: AllRound Publications (Table of Contents)
  • White, David Gordon, Doniger, Wendy, Myths of the Dog-Man. 1991. Chicago: University of Chicago Press
  • Witzel, Michael, The Origins of the World's Mythologies. 2010. New York: Oxford University Press
  • Wise, R. Todd, A Neocomparative Examination of the Orpheus Myth As Found in the Native American and European Traditions, 1998. UMI.

Journals about comparative mythology:

External linksEdit