Instituto de Estudios Políticos y Derecho Público "Dr. Humberto J. La Roche"
de la Facultad de Ciencias Jurídicas y Políticas de la Universidad del Zulia
Maracaibo, Venezuela
Esta publicación cientíca en formato digital es continuidad de la revista impresa
ISSN-Versión Impresa 0798-1406 / ISSN-Versión on line 2542-3185Depósito legal pp
197402ZU34
ppi 201502ZU4645
Vol.41 N° 77
Abril
Junio
2023
Recibido el 25/01/23 Aceptado el 12/03/23
ISSN 0798- 1406 ~ De pó si to le gal pp 198502ZU132
Cues tio nes Po lí ti cas
La re vis ta Cues tio nes Po lí ti cas, es una pu bli ca ción aus pi cia da por el Ins ti tu to
de Es tu dios Po lí ti cos y De re cho Pú bli co “Dr. Hum ber to J. La Ro che” (IEPDP) de la Fa-
cul tad de Cien cias Ju rí di cas y Po lí ti cas de la Uni ver si dad del Zu lia.
En tre sus ob je ti vos fi gu ran: con tri buir con el pro gre so cien tí fi co de las Cien cias
Hu ma nas y So cia les, a tra vés de la di vul ga ción de los re sul ta dos lo gra dos por sus in ves-
ti ga do res; es ti mu lar la in ves ti ga ción en es tas áreas del sa ber; y pro pi ciar la pre sen ta-
ción, dis cu sión y con fron ta ción de las ideas y avan ces cien tí fi cos con com pro mi so so cial.
Cues tio nes Po lí ti cas apa re ce dos ve ces al año y pu bli ca tra ba jos ori gi na les con
avan ces o re sul ta dos de in ves ti ga ción en las áreas de Cien cia Po lí ti ca y De re cho Pú bli-
co, los cua les son so me ti dos a la con si de ra ción de ár bi tros ca li fi ca dos.
ESTA PU BLI CA CIÓN APA RE CE RE SE ÑA DA, EN TRE OTROS ÍN DI CES, EN
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Po li ti cal Scien ce, Re vencyt, His pa nic Ame ri can Pe rio di cals In dex/HAPI), Ul ri ch’s
Pe rio di cals Di rec tory, EBS CO. Se en cuen tra acre di ta da al Re gis tro de Pu bli ca cio-
nes Cien tí fi cas y Tec no ló gi cas Ve ne zo la nas del FO NA CIT, La tin dex.
Di rec to ra
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OIRALITH
M. C
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P
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Co mi té Edi tor
Eduviges Morales Villalobos
Fabiola Tavares Duarte
Ma ría Eu ge nia Soto Hernández
Nila Leal González
Carmen Pérez Baralt
Co mi té Ase sor
Pedro Bracho Grand
J. M. Del ga do Ocan do
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Asis ten tes Ad mi nis tra ti vos
Joan López Urdaneta y Nil da Ma rín
Re vis ta Cues tio nes Po lí ti cas. Av. Gua ji ra. Uni ver si dad del Zu lia. Nú cleo Hu ma nís ti co. Fa-
cul tad de Cien cias Ju rí di cas y Po lí ti cas. Ins ti tu to de Es tu dios Po lí ti cos y De re cho Pú bli co
“Dr. Hum ber to J. La Ro che”. Ma ra cai bo, Ve ne zue la. E- mail: cues tio nes po li ti cas@gmail.
com ~ loi chi ri nos por til lo@gmail.com. Te le fax: 58- 0261- 4127018.
Vol. 41, Nº 77 (2023), 511-522
IEPDP-Facultad de Ciencias Jurídicas y Políticas - LUZ
Inuence of Religious Myth on National
and Political Formation Across Cultures
DOI: https://doi.org/10.46398/cuestpol.4177.34
Mahfuza Alimova *
Mohira Abdullaeva **
Ulzhan Tungatova ***
Dilafruz Karimova ****
Laziza Alidjanova *****
Nurulloh Turambetov ******
Abstract
As a research objective, the article presents a classication
of myths and scientic orientations of world mythology, as a
condition of possibility to explain the national and political
formation of cultures, for which the historical and cognitive
method was used. Myths are part of the primitive religious
imaginary. The political sphere, in which the principles and
technologies of management of society are developed, is the one most in
need of producing eective means of inuence, so that its results have
an intense load of mythogenesis. In the space of the political most of the
characteristics of myth are the perception of accessibility and openness
of empathy, regardless of a person’s age, gender, nationality. Everything
allows to conclude that, the history of the search for the underlying essence
of the universe also goes back to the distant past of science. For example,
some philosophers of ancient India and China, Egypt and Babylon, ancient
Central Asia and Greece, among others, believed that some substance or
certain element lay at the base of the universe.
Keywords: national formation; mythology; politics and culture; political
imaginaries; historical method.
* International Islamic Academy of Uzbekistan, Tashkent, Uzbekistan. ORCID ID: https://orcid.
org/0000-0002-5980-0171
** International Islamic Academy of Uzbekistan, Tashkent, Uzbekistan. ORCID ID: https://orcid.
org/0000-0003-0417-5556
*** Al-Farabi Kazakh National University, Almaty, Kazakhstan. ORCID ID: https://orcid.org/0000-0003-
4506-1942
**** International Islamic Academy of Uzbekistan, Tashkent, Uzbekistan. ORCID ID: https://orcid.
org/0000-0002-4105-2611
***** International Islamic Academy of Uzbekistan, Tashkent, Uzbekistan. ORCID ID: https://orcid.
org/0000-0002-8772-8277
****** International Islamic Academy of Uzbekistan, Tashkent, Uzbekistan. ORCID ID: https://orcid.
org/0000-0001-5865-964X
512
Mahfuza Alimova, Mohira Abdullaeva, Ulzhan Tungatova, Dilafruz Karimova, Laziza
Alidjanova y Nurulloh Turambetov
Inuence of Religious Myth on National and Political Formation Across Cultures
Inuencia del mito religioso en la formación nacional
y política en todas las culturas
Resumen
A modo de objetivo de investigación, el artículo presenta una clasicación
de los mitos y las orientaciones cientícas de la mitología mundial, como
condición de posibilidad para explicar la formación nacional y política de
las culturas, para lo cual se hizo uso del método histórico y cognitivo. Los
mitos forman parte del imaginario religioso primitivo. La esfera política, en
la que se desarrollan los principios y tecnologías de gestión de la sociedad,
es la más necesitada de producir medios ecaces de inuencia, de modo
que sus resultados tienen una intensa carga de mitogénesis. En el espacio
de lo político la mayoría de las características del mito son la percepción de
la accesibilidad y la apertura de la empatía, independientemente de la edad
de una persona, el género, la nacionalidad. Todo permite concluir que, la
historia de la búsqueda de la esencia subyacente del universo también se
remonta al pasado lejano de la ciencia. Por ejemplo, algunos lósofos de la
antigua India y China, Egipto y Babilonia, la antigua Asia Central y Grecia,
entre otras, creían que alguna sustancia o cierto elemento yacía en la base
del universo.
Palabras clave: formación nacional; mitología; política y cultura;
imaginarios políticos; método histórico.
Introduction
Myths and legends, which symbolize the ancient religious beliefs and
traditions of the world peoples play an important role in the study of ancient
religious ideas, their essence, and philosophical interpretations. After all,
myths, which are a set of ancient people’s primitive ideas about the world
of existence, include beliefs about the creation of the universe, the creation
of man, plants and animals, the appearance of heavenly bodies, the causes
and essence of natural phenomena, legendary heroes, gods and goddesses.
Religious sources may be verbal, pictorial, or otherwise in religious
beliefs based on myths, narratives. Mainly, ancient myths and legends are
found orally. This caused diversity. For instance, a narrative belonging to
one religious faith may come across dierently in a particular region than in
another. It indicates dierences in the interpretation of religious narratives
and myths spread orally. There are several versions of the “Flood” narrative,
which is widespread among the peoples of the world, depending on the
region. However, the similarity of content means that the basis of these
narrations was once the same.
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Myths are part of primitive religious imagination. The scientists of
antiquity were the people, who made the rst attempts to understand the
essence of mythological images and their scientic interpretation.
As a result of ethnic and religious diversity in the regions of the world,
which have become a permanent contact area of dierent nations and
peoples, as well as religious views and beliefs, such a situation has arisen
that, despite the disappearance of many primitive religions, it has been
preserved in the traditions of the peoples living in a certain region. To study
of the history of religions in dierent countries is extremely signicant for
a complete understanding of the culture and history of the peoples of the
world today, as well as their religious and national origin based on their
diversity and unity at the same time (Karimova et al., 2022).
Studying religion means studying humanity. The reason is that religion
is closely connected with the spiritual world of a person and is always with
him in his social life. The science of religious studies provides the ability
to draw correct scientic conclusions about religion, its various forms,
doctrines, directions, and sects, to form a correct worldview capable of
reasonable analysis of religious and secular relations, to think objectively
about religion, that is, to have conscious personal opinions about concrete
events and phenomena based on the knowledge they have acquired.
When communicating with dierent peoples of the world, it is very
important to know their outlook, customs and values. In order to know
them, it is necessary to study the ancient and current religious beliefs of
these peoples. If we look at the history of mankind, we can notice that
the important activities related to his daily life, including birth, foraging,
hunting, ensuring his safety, burial, etc., have been associated with various
religious thoughts and beliefs.
According to the information about the life of a primitive man, the
religious ideas that originated in his life were manifested in primitive
religious forms such as totemism, animism, fetishism, shamanism, and
sorcery.
The complex of imagination and beliefs of primitive man, their diculties,
problems and achievements in real life are reected in oral creation. This
thing remained in the minds of people and caused the creation of various
legends (Alimova, 2020).
In religious beliefs based on myths and legends, religious sources may be
verbal, pictorial, or in a dierent way. Basically, ancient myths and legends
are found orally. This caused variety. For example, a narrative within one
religious faith may come across dierently in one area than in another. It
indicates that there are dierences in the interpretation of orally spread
religious narratives and myths. For example, there are several versions of
the “Flood” narrative, which is one of the common narratives for the peoples
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Mahfuza Alimova, Mohira Abdullaeva, Ulzhan Tungatova, Dilafruz Karimova, Laziza
Alidjanova y Nurulloh Turambetov
Inuence of Religious Myth on National and Political Formation Across Cultures
of the world, depending on the regions where they are spread. It shows that
once the basis of these narratives was one (Alimova, 2019a).
1. Literature Review
Myth (Greek mithos - myth, narrative, legend) is a set of primitive
ideas of ancient people about the universe, the creation of the universe, the
creation of man, plants and animals, the appearance of heavenly bodies,
the causes and essence of natural phenomena, legendary heroes, gods and
included religious views about the gods.
Mythology – 1) a coherent system of mythological imaginations created
by a certain people, a set of myths. For example, Greek mythology, Indian
mythology, Uzbek mythology; 2) a science that studies myths, mythology.
The rst attempts to understand the essence of mythological images and
their scientic interpretation were made by scientists of antiquity.
Myths are part of primitive religious imagination. In the book
“Encyclopedia of Pagan Gods. Old Slavic Myths” written by Bychkov (2001),
the following information was provided: “Thousands of years ago, various
tribes, who made a living by hunting, shing and gathering wild plants,
lived in the Eurasian region. Human life was closely connected with nature,
its forces, success in hunting. A successful hunt means the well-being of
the tribe (there is food to eat), on the contrary, its unluckiness, catching
the prey less than the target, and the hunters falling ill cause the crisis and
famine of the tribe. In such cases, people helped each other, lived for the
benet of the community, based on mutual solidarity.
In some cases, people nd their prey - animals. Hunting a wild bull or
a bear was one of the most dicult tasks, and by eating their meat, people
believed in acquiring the strength and dexterity of that animal. In this
regard, the bull, the wolf and the bear were in special “respect”. Over time,
the bear in particular received more attention and was nally transformed
into a deity of wealth and prosperity.
In the ancient Slavs, the bear was embodied as the deity of Veles - the
bear-God. In the Volga region, Bear graves, amulets made of claws, and
metal bear paws were found. According to the imagination of the population,
bear paws protected the herd from wild animals. Therefore, they hung it in
stables and fortresses. Man worshiped the forces of nature - sun, moon,
wind, water, stones. He divided the forces of nature into the forces of good
and evil.
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2. Methods
In the process of research, general scientic methods of cognition were
used, including the principle of objectivity, consistency. The disclosure
of the topic was also carried out from the standpoint of such methods as:
historical, comparative, logical research methods.
The source base of the study includes published articles on the issue, as
well as examples of the myths of dierent nations. On the basis of myths,
the formation of national, political and cultural identity could be traced.
3. Results
Mythology was a way of understanding the universe for ancient peoples.
Myths were used to explain why the sun rose and set, why people got sick
or died, why summer alternated with winter. The section “Religion and
Mythology” of Anatoly Gorelov’s book called “History of World Religions”
(2006) states that myths are the main part of widespread religions. It links
Robertson Smith’s process from mythology to religion as follows: ritual---
myth---belief.
There are following types of myths:
1. myths about the beginning (myths about the creation of the universe
and the emergence of life on earth);
2. heavenly myths (myths about the appearance of heavenly bodies
and natural phenomena);
3. anthropogenic myths (myths about legendary wrestlers with
unusual characteristics, for example, Heracles, Gilgamesh, etc.);
4. cult myths (related to certain religious beliefs, for example, myths
about the worship of fertility, water, plants, re);
5. ethnogenetic myths (myths related to the origin of clans and tribes;
for example, the emergence of 92 Uzbek clans, the myth about
Alankuva in Mongols);
6. calendar myths (myths related to the calculation of the year, month,
day, for example, myths related to the calculation of “ayamajuz”,
“chilla”, ninety);
7. eschatological myths (the myth of the end of the world, for example,
the end of time).
The researchers have also studied various myths and legends about
the creation of the world among the peoples of the world. They include
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Alidjanova y Nurulloh Turambetov
Inuence of Religious Myth on National and Political Formation Across Cultures
“Creation stories around the World” (2000), “Classic Chines myths” (Walls
and Walls, 1984: 55), “The Masks God: Oriental Mythology” (Campbell,
1962), “The Babylonian Genesis” (Heidel, 1952) and other books.
Most creation myths are similar. It is well-known that the sacred
sources of world religions also provide information about the creation of
the universe. In particular, in the “Genesis” part of the Bible, it is explained
that the creation of the world took place in 6 days. It is said in it that God
rst created light (day 1), sky and water (day 2), land and plants (day
3), heavenly bodies (day 4), animals (day 5), man (day 6). day). In some
sources, there is a dierence in the sequence.
Other peoples have dierent ideas about the creation of the universe.
According to the Oceania peoples, Heaven is nally separated from his wife,
Earth. However, love between them remained. The heavy sigh of the earth,
its breath reaches the sky over the valleys and forests. People call it fog. The
sky, in its turn, shed tears for its beloved. People call these tears dew.
In the ancient Hebrew language, “Adam” is a word man, “earth” is derived
from “Adam”, referring to creation from the soil. In the Babylonians, the
god Bel cut o his head, and the rest of the gods created people from his
blood and clay. Khnum, the father of Egyptian gods, created people on the
potter’s wheel.
Prometheus also created people from dust. Among the inhabitants
of the Pacic Islands, it was believed that man came into the world from
a mixture of soil and the blood of various animals. They believed that a
person’s character depended on which animal blood owed in his veins.
For example, whoever had rat blood was a thief, snake blood was a coward,
rooster blood was brave (Alimova, 2022).
After several periods, especially the bear, a physically strong animal,
received more attention and was nally transformed into a god of wealth
and prosperity. As time passed, religious views also changed. The content
of religious legends and the practice of religious beliefs have also altered.
In the Philippine Islands, there is a legend that God created the sea, land
and plants, and then man. People were distinguished by the color of their
skin, good or bad humanity, depending on what kind of soil they were made
of. The Maydu Indians of California believe that the rst man was created
by a being, who descended from the sky on a rope made of bird feathers.
According to the legend, the body of that Being was shining like the sun,
and his face was hidden from view. This narrative helps ufologists to enrich
their imagination about extraterrestrials (Alimova, 2019b).
There was a classic Chinese narrative about the creation of the world in
the book “Creation stories around the world”. This narration is called “Pan
Gu and Nu Wa” and it was expressed as follows: Long ago, when the Sky and
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the Earth were one, the whole Universe was surrounded by an egg-shaped
cloud. The whole universe revolved inside this egg. The root of the rotation
was Pan Gu. He developed and slept in the egg for 18 thousand years. After
all, one day he woke up and cracked open the egg to realize existence. Light,
pure things went to Heaven and the Sky, and impure things feel down to
Earth.
Then Pan Gu worried that the Throne and the Earth would be reunited
and decided to separate them, holding the sky above his head and the Earth
under his feet. Pan Gu held them for another 18 thousand years without
changing, and during these years he also grew. When the sky was 30,000
miles away from the earth, he realized that it was all stable, and soon he
died. Earth gained special importance after his death. His hands and feet
became mountains, his blood became rivers, and his sweat became rain and
dew.
His voice turned to thunder and his breath to wind. His hair became
grass and his veins became roads. His teeth and bones turned into minerals
and rocks. From his esh came dust. Above, his left eye became the Sun and
his right eye became the moon. In this way, Pan Gu created the world as it
is today (Creation stories around the World, 2000).
The creation of the Universe in the myth spread in Mesopotamia is
described as follows: “There was no name for either the sky or the Earth
in the past. Aspu, the goddess of fresh water, Tiamat, the goddess of the
oceans, and Mummu, the goddess of radiance emanating from them, were
still united together.
There were not even mountains rising to the surface of the water,
pastures, reeds-swamps. Gods began to be born from Song, Aspu and
Tiamat. This continued until the birth of the god of rivers, Ea. Tiamat
gathered an army of dragons and creatures and made the god Kingu its
leader. Marduk, son of Ea, controlled the gods in order to win this battle.
When the other gods agreed, Marduk was given a royal robe and a scepter.
Marduk fought with Kingu’s army of creatures.
In battle, Marduk overcame Tiamat and threw half of her body into the
sky and created the heavens, while roaming the heavens he created the stars
and the moon. From the second part of Tiamat’s body, Marduk created the
earth above the pure water of Aspu. From his eyes, he created tigers. As
he roamed the earth, he created seeds and herbs, pastures and elds, rain
and seeds, cows and sheep, forests and orchards. Then Marduk brought
Kingu, Tiamat’s commander, to the gods and executed him. Nintu created
a human being from his blood, earth and elements of other gods (Creation
stories around the World, 2000).
The history of the search for the underlying essence of the universe also
goes back to the distant past of science. To illustrate, some philosophers in
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Alidjanova y Nurulloh Turambetov
Inuence of Religious Myth on National and Political Formation Across Cultures
ancient India and China, in Egypt and Babylon, in ancient Central Asia and
Greece believed that there is some substance or certain element at the base
of the universe. Some of them considered this element to be re, others
to be water or air, and some to be earth. According to some philosophical
teachings, it is said that re, air, water and earth were the basis of the
Universe, and all things were formed from the combination of these four
elements (Turaeva, 2017).
Religious conceptions of the world interpret complex issues related to
its future, creation, or past, mainly as a product of divine power. In religion,
the world is divided into “this world” – “transitory world” and “the other
world” – “eternal world”. It is based on the idea that in return for someone’s
hardships in this world, a person will enjoy the pleasures of another world.
Science has its own way of thinking about the universe. It tries to prove
complex issues related to the Universe based on logical arguments from
practical experiences. Events that deviate from existing scientic logic
are not explained. For this reason, some miraculous phenomena are not
included in the object of scientic research (Abdullaeva, 2019).
The visions of the world are one of the visions of the peoples of the world
for all times. These visions are sometimes religious and sometimes scientic.
Some people, based on their knowledge and experience, interpreted the
visions of the universe dierently from religious views. In human history,
there were also periods when religious views prevailed, scientic hypotheses
and scientic results were negatively treated (Ernazarov, 2014; 2018).
Such periods took place in medieval Europe, and the church dominated
every aspect of life. In those times, like other issues, the creation of the
universe was approached from a religious point of view. It is known from
historical sources that the Church declared those who opposed its beliefs as
“heretics” and burned them at the stake (Alidzhanova, 2019).
According to Islamic sources, Allah the Almighty created the Earth and
sky from Sunday to Friday, that is, in six days. If the Jews say that they
rested on the seventh day, that is, on Saturday, Christians claim that they
nished Saturday from Monday and rested on Sunday. According to the
creed of Islam, such claims are wrong. After all, Allah the Almighty never
gets tired and He does not need rest, sleep, or pleasure. He was able to
create everything he created in six days in an instant, but he wanted to
create in six days to be an example to his servants, to encourage patience,
and with other wisdom unknown to humans.
According to the teachings of Islam, the creation of the Universe was by
God and all things in existence praise God. The wisdom of God’s creation of
the Universe is known only to God, but scholars say that the wisdom of this
is to introduce oneself to the things that God has created. The fact that God
created the world in six days, the throne, the chair, and the arrangement
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of all aairs is in the will of God are among the things that muslims must
believe (Isakdjanov, 2019). In this regard, it is said in “Aqida al-Nasa”:
“The world with all its objects is a joint phenomenon.
That is, it was created at some time. So, the universe consists of complex
and uncomplicated independent bodies and bodies that are not independent,
but are dependent on other bodies... The creator of the universe is Allah.”
God created mankind only to worship God and provided all the blessings
on earth for mankind. God created Adam in Paradise, then he came down
to Earth and saw a lot. God sent prophets to people and called them to
guidance. The movement of bodies in the universe, the movement of the
Sun, the Moon and the planet Earth, night and day, water and air - the
movement and process of all this is by the will of God. Allah has made all
these signs and signs to reveal Himself.
The scientic directions of world mythology can be classied as follows:
• “Anthropological school” built on the basis of the achievements of
English comparative ethnography (E. Taylor, E. Lang, G. Spencer,
J. Fraser).
• The “ritualist school” of Cambridge mythologists (D. Harrison, F.
M. Cornford, A. B. Cook, G. Murry) who studied myths and rituals
in their interrelationship.
• “Social school” of French ethnologists, who studied the spiritual
foundations of primitive culture (E. Durkheim, L. Levi-Bruhl).
• “Symbolist school” (E. Kassier, W. Wundt, K. G. Jung-Germany),
which highlighted the uniqueness of mythological thinking as an
intellectual phenomenon.
• “Structural school”, which analyzed myths from dierent points of
view in the works of representatives (K. Lévi-Strauss-France).
• Uzbek mythology was researched by G’. Akramov, B. Sarimsakov, T.
Haydarov, T. Rahmonov (myth and epic), M. Joraev, Sh. Turdimov
(series of images and genetic basis of Uzbek mythology), Sh.
Shomusarov (comparative analysis of Uzbek and Arab mythology).
Mirca Eliade (1996) gives the following information on the issue of
sacrice to the gods: “Agreeing to sacrice according to one’s own will is
called Mariah. He could live a full life among people, build a family, have
children. A few days before the sacrice, he was deied. Others bowed to
him and danced around him. Then they asked for salvation from the Earth
and prayed: “O Goddess (Mother-Earth), we oer you this sacrice. Give us
abundant harvest, good seasons, good health!”.
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Mahfuza Alimova, Mohira Abdullaeva, Ulzhan Tungatova, Dilafruz Karimova, Laziza
Alidjanova y Nurulloh Turambetov
Inuence of Religious Myth on National and Political Formation Across Cultures
Then they turned to the victim and said: “We did not take you by force,
we bought you. Now we oer you as a sacrice, and there is no sin against
us”. Finally, Meriah was drugged with opium, made unconscious and
strangled. Then they cut his body into pieces and spread them around the
villages. Those parts were buried in the elds. The rest of the body was
cremated and its powder was scattered on the ground.”
In the study of primitive religions, epics are of great importance. Epos
(Greek epos — word, story) – 1) a type of ction (along with lyrics and
drama); 2) a work reecting the heroic past of the nation. Initially, the epic
meant the works in which the struggle of the heroes against the evil forces
and people with corrupt intentions in the world was described (Turdiyeva,
2020). The interpretation and description of the events in the ancient epics
was based on the people’s worldview and beliefs of that time.
As the oldest examples of the epic, “Gilgamesh”, then “Ramayana” and
“Mahabharata” of Indians, “Iliad” and “Odyssey” of Homer, “Alpomish”,
“Goroghli” of Uzbeks, “Manas” of Kyrgyz, “Qoblandi botir” of Kazakhs,
“Koroghli” of Azerbaijanis, “Song about the Nibelungs” of the German,
“Song about Cid” of the Spanish also belong to folk heroic epics. The
legends of “To’maris” and “Shirok”, “Zarina and Striangiya”, and “Zariadr
and Odatida” about the people’s heroes, who fought heroically against the
Iranian invaders who invaded Turan, are also examples of folk heroic epics
(Mukhamedov and Turambetov, 2021).
Conclusions
The epic appeared in the early stages of the development of society, not
because of the change of class relations, but when the national spirit of a
particular ethnic group awakened and began to imagine itself as an ethnic
unit living by inviolable moral and spiritual rules, and not just a group of
people.
In the study of primitive religions and mythology, ancient religious
beliefs and epics of African and American peoples, “Religions and
mythology of the peoples of the Ancient East, Ancient Greek and Roman
religions: pantheon of gods, mythology, peculiarities of religious beliefs of
Slavic peoples, Germano-Scandinavian religions and mythology , religions
and legends of the peoples of ancient India, aspects of the religious system
of ancient China and Japan, ancient religions and mythology of the peoples
of Central Asia and other such topics can be studied.
In these topics, information is given about the rst religious ideas, ancient
legends and narratives, their general description, classications, the history
of their creation, their essence, and their specic aspects. The systematic
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Vol. 41 Nº 77 (2023): 511-522
description of primitive religions and mythology greatly contributes to
the humanization of the consciousness of the growing generation, helps to
have a new attitude to the monuments and achievements of world culture,
increases the independence of young people’s worldview, increases their
spiritual level and interests.
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Esta revista fue editada en formato digital y publicada
en abril de 2023, por el Fondo Editorial Serbiluz,
Universidad del Zulia. Maracaibo-Venezuela
Vol.41 Nº 77
