Talk:Myth

Near start, "However, others also include humans, animals, or combinations in their classificiation of myth.", classification is wrong 92.250.96.124 (talk) 00:21, 6 December 2021 (UTC)Reply

  Done ScottishFinnishRadish (talk) 00:34, 6 December 2021 (UTC)Reply

Hello, just wanted to let people know that I will be making large edits on this page for the next few weeks. If anyone is still concerned about things they have commented about previously, feel free to reach out to me, and maybe I can help resolve those concerns. The edits I will be making will be grammatical, as well as organizational. Additionally, I think there is a lot of information in this article that is not 100% relevant to myth. They could be mentioned, but the extensive information given on them is not necessary, and it just makes the page look cluttered. I will be making sure all information is relevant and possibly adding more information on well-known myths. JaneAshton99 (talk) 18:25, 21 February 2022 (UTC)JaneAshton99JaneAshton99 (talk) 18:25, 21 February 2022 (UTC)Reply

Glad to see you taking an interest! I will try to help in any small way I can. Should you feel the need for a second opinion or just a different set of eyes, feel free to ping me or leave a message here. Happy editing! Dumuzid (talk) 19:45, 21 February 2022 (UTC)Reply

@JaneAshton99: Here's a good book on myths and geology from 2007. Geological Society, London, Special Publications Volume 273, 2007 Myth and Geology individual chapters are available here.[1] And since they are, and it's in the Internet archive[2] I hope this is legal, it's the whole book from z-lib.[3] Doug Weller talk 14:01, 25 February 2022 (UTC)Reply

@Dumuzid: Thank you so much! I appreciate the help! JaneAshton99

Hey JaneAshton99, thanks again for your efforts! Reading through, I just noticed we mention J. G. Frazer in a very summary way in the myth-and-ritual section, but then talk a bit more about him later on. If you can think of a way to get all his mentions AFTER we talk about who he was, that might be better! That could be done by moving mentions down, or talk about him up. Also, in my opinion, it seems wrong that we don't mention his work The Golden Bough other than as a reference! I think it could use a quick note at some point, what do you think? Dumuzid (talk) 18:07, 21 March 2022 (UTC)Reply

@Dumuzid: I didn't catch that, so I'm glad you did! I'll work on that now! JaneAshton99

who is the founder of myths 41.13.74.251 (talk) 17:01, 16 August 2023 (UTC)Reply

I've asked this question also on Talk:Comparative mythology. The preview image of the link from Comparative mythology to Myth shows https://commons.wikimedia.org/wiki/File:Lipoma_04.jpg but where does that come from? Can anyone help? Thanks! RealLifeRobot (talk) 13:39, 7 September 2023 (UTC)Reply

Philippine mythology is rooted in the many indigenous Philippine folk religions. Philippine mythology exhibits influence from Indonesian, Hindu, Muslim, Shinto, Buddhist, and Christian traditions.

Philippine mythology includes concepts akin to those in other belief systems, such as the notions of heaven (kaluwalhatian, kalangitan, kamurawayan), hell (kasamaan, sulad), and the human soul (kaluluwa, kaulolan, makatu, ginoand kud,...).

The primary use of Philippine mythology is to explain the nature of the world , human existence, and life's mysteries. Myths include narratives of heroes, deities (anito, diwata), and mythological creatures. These myths were transmitted through oral tradition, handed down through generations guided by spiritual leaders or shamans, (babaylan, katalonan, mumbaki, baglan, machanitu, walian, mangubat, bahasa,...), and community elders.

The traditional belief systems and indigenous religions of the Philippines are termed Anito and Anitism.[1][2] Alternate designations include Anitismo, (Hispano-Filipino translation of the concept), and Anitería, a term with derogatory connotations frequently used by the Spanish clergy during the colonial era.

Oral literature Oral literature (also known as folk literature) consists of stories are passed down the generations by speech or song. All Philippine mythologies originated as oral literature. Stories naturally change and proliferate. Despite many recording projects, the majority have yet to be properly documented. These traditions were intentionally interfered with by the Spanish through the 16th century introduction of Christian mythology. Examples include the Biag ni Lam-ang and the Tale of Bernardo Carpio, where certain characters were given Spanish. Interest in oral literature grew in the 21st century due to interest among the youth, coupled with literary works, television, radio, and social media.

Written literature Juan de Plasencia wrote the Relacion de las Costumbres de Los Tagalos in 1589, documenting the traditions of the Tagalog people. Miguel de Loarca wrote Relacion de las Yslas Filipinas and Pedro Chirino added Relacion de las Yslas Filipinas (1604). Anitism books have been published by universities throughout the country, such as Mindanao State University, University of San Carlos, University of the Philippines, Ateneo Universities, Silliman University, and University of the Cordilleras, as well as other publishers such as Anvil Publishing. The publications spanned the 16th to the 21st centuries. Printed but unpublished sources include college and graduate school theses. Written literature does not provide definitive accounts of particular stories, which vary from town to town, even within the same ethnic group. Examples include Bakunawa and the Seven Moons and The Tambanokano, whose specifics depend on the locality, ethnicity, story origin, and cultural progression.

History Main article: Cultural achievements of pre-colonial Philippines

The Tagalog people's Obando Fertility Rites, before becoming a Catholic festival, was initially an animist ritual dedicated to the intersex deity, Lakapati, who presided over fertility, the goddess of love, Diyan Masalanta, and the supreme god, Bathala.

The Virgin of Antipolo has animist connections. Many of the rituals and prayers connected to the Lady of the Breadfruit (Tipolo) Tree have similarities to the pre-colonial indigenous cult of Maguayen, the Visayan god to whom people made offerings before building a boat or embarking on a voyage. Similarly, the Virgin of Antipolo is also asked for protection and well-being, as well as for the blessing of new cars, the modern mode of transportation.[10] The indigenous religions of the Philippines developed through a variety of migrations and trade routes. Scholars theorized that Austronesians arrived through the "Out-of-Taiwan model", crossing from mainland Asia to Taiwan, and later the Philippines, continuing to other islands. The Austronesians are believed to have brought animist beliefs incorporating shamanism, ancestor worship, totemism, and tattoos. Beliefs in benevolent and malevolent spirits was established by their arrival.[11]

By 200 to 300 CE, Hindu mythologies arrived in the Philippines through trade routes and migration. Hinduism brought Indianized traditions to the Philippines, including indigenous epics such as Ibalong, Siday, and Hinilawod, folk stories, and superstitions that blended with indigenous polytheisims. The concept of good and bad demons, prevalent in Indian societies, became widespread in the archipelago. These demons were viewed as both evil and good. Indigenous religions were not replaced by Hinduism, rather, the former absorbed traditions and beliefs from it. Gender-variant deities and shamans became widespread. Humanoid mythical creatures emerged alongside a variety of belief systems.[12] Around 900 CE, Chinese influence spread in some areas, adding Sinified and Buddhist belief systems. The most prominent was belief in ghosts.[13]

By 1300 CE, Muslim traders arrived in the southern Philippines, bringing with them Islamic myth and belief systems. Many in the southern and western Philippines converted to Islam.[14] In the middle of the 16th century, the Spanish arrived from Latin America and brought with them Ibero-American Christian myth (for example, veneration to Our Lady of Guadalupe). Some inhabitants were receptive to these myths, but most were not as the Spanish wanted to conquer the islands, instead of just injecting traditions. The Spanish began a three-century purge against indigenous religions, suppressing and mocking indigenous cultures. Monotheism generally replaced indigenous polytheistic beliefs. Existing myth and folklore were retrofitted accordingly. However, indigenous belief systems survived–despite Spanish threats and killings.[15][16] The Philippine revolution was accompanied by attempts to revitalize the indigenous Philippine folk religions and establish them as the state religion. However, the proposals were sidelined over conflicts with the Americans, which led to war.[17] In the late 19th century, the US occupied the country leading more people to convert to Christianity.[18]

Regional mythology Filipino mythologies from different ethnic groups have similarities such as:

The Bicolano people[19] and the Visayan myths use different names for their deities, but the activities in their creation myths are similar;[20] Deities named Mayari[21]/Malayari[22]/Apûng Malyari,[23] are prevalent in Tagalog,[21] Kapampangan,[23] and Sambal mythologies;[22] The moon deity Bulan and serpent deity Bakunawa appear in Hiligaynon, Karay-a, Cebuano[24] and Bicolano mythologies;[19] Moon-swallowing monsters named Tambanokano in Mandaya and Manobo mythologies. The Mandaya Tambanokano is depicted as a crab, while the Manobo Tambanokano is depicted as a tarantula or scorpion;[25] Foe-deities named Gugurang and Asuang appear in Bicolano mythology[26] and in Hiligaynon mythology named Agurang and Aswang;[26] and A deity named Kabunian appears in the mythologies of the Ibaloi people,[27] the Bontoc people,[28] and the Ifugao people.[29] The deities, heroes, and creatures are different from each other, and do not form a unified narrative. Each story has multiple versions. In many cases, stories vary from place to place even within a single ethnic group.[30][31][32][33]

A Bontoc shaman performing a sacred wake ritual with a death chair. The 7,000 Philippines islands divide into three main regions:[34] Luzon, Visayas, and Mindanao (which is subdivided into North and South). The difference in mythologies and belief systems is by ethnic group rather than geography. Some ethnic groups have influence in only a few towns, while others span provinces. Buddhism and Hinduism in the Philippines is influential.

Cite error: A <ref> tag is missing the closing </ref> (see the help page).d do not remove the tildes and curly brackets below. --> Janrey g (talk) 11:30, 14 November 2023 (UTC)Reply

  Not done: it's not clear what changes you want to be made. Please mention the specific changes in a "change X to Y" format and provide a reliable source if appropriate. Liu1126 (talk) 12:00, 14 November 2023 (UTC)Reply

There is a minor misspelling located in the second image under the "Academic discipline history" section.

It states that "Edith Hamilton's Mythology has been a major channel for English speakers to learn classical Greel and Roman mythology"

There is no such thing as "Greel" mythology, I assume that this is a typo of the word "Greek" 153.90.19.146 (talk) 20:28, 1 December 2023 (UTC)Reply