Солтүстік Америка Ұлттық Мифологиясы

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The Indigenous peoples of the Americas comprise numerous different cultures. Each has its own mythologies, many of which share certain themes across cultural boundaries. In North American mythologies, common themes include a close relation to nature and animals as well as belief in a Great Spirit that is conceived of in various ways.

There is no single mythology of the Indigenous North American peoples, but numerous different canons of traditional narratives associated with religion, ethics and beliefs. Such stories are deeply based in Nature and are rich with the symbolism of seasons, weather, plants, animals, earth, water, fire, sky, and the heavenly bodies. Common elements are the principle of an all embracing, universal and omniscient Great Spirit, a connection to the Earth and its landscapes, a belief in a parallel world in the sky (sometimes also underground and/or below the water), diverse creation narratives, visits to the 'land of the dead', and collective memories of ancient sacred ancestors. A characteristic of many of the myths is the close relationship between human beings and animals (including birds and reptiles). They often feature shape shifting between animal and the human form. Marriage between people and different species (particularly bears) is a common theme. In some stories, animals foster human children. Although most Native North American myths are profound and serious, some use light hearted humor – often in the form of tricksters – to entertain, as they subtly convey important spiritual and moral messages. The use of allegory is common, exploring issues ranging from love and friendship to domestic violence and mental illness. Some myths are connected to traditional religious rituals involving dance, music, songs, and trance (e. g. the sun dance). Most of the myths from this region were first transcribed by ethnologists during the late 19th and early 20th centuries. These sources were collected from Native American elders who still had strong connections to the traditions of their ancestors. They may be considered the most authentic surviving records of the ancient stories, and thus form the basis of the descriptions below.

Important myths of this region deal with the origin of hunting and farming, and the origin of sickness and medicine. Most death, disease, or misfortune would be associated with the failure to put the soul of a slain animal to rest. When this happens, the animal could get vengeance through their "species chief". Large amounts of rare materials found with this regions dead suggest strong evidence that they believed in a sort of afterlife. It is thought that when a member of a tribe died, their soul would hover over their communities, trying to get their friends and relatives to join them, so their funeral ceremonies were not just to commemorate the dead, but to protect the living. The Green Corn ceremony, also known as Busk, was an annual celebration of a successful corn crop. Their fires were put out and rekindled, grudges are forgiven, and materials are thrown out or broken to then be replaced. It was essentially a renewing of life and community for these tribes.

Taíno mythologyThis mythology and philosophy expresses the spiritual beliefs of the maritime Maipurean island settlers from the Amazon and/or Arawakan group of peoples. Their lineage and mythologies include having a creator deity as well as endless cyclical spontaneous birth. Immigrating from North East South America, their stories include gods and deity veneration as well as a view beyond that. Some of the philosophies include a concept of reality as illusion; and also that this world is a dream. Some petroglyphs on the islands include references interpreted to suggest galactic or alien life. Today's members of the community have established several views of mythology; some indicating ancestor veneration while others focus on deity and spirit veneration. The belief sets indicate the lineage rather than pointing to one absolute truth. A commonality between lineages includes honoring ancestors through cemi/zemi stones; spiritual homes of the lineage, as well as respecting sun and moon spirits. Weather spirits and spirits of the honored dead are also respectfully acknowledged.

The myths of this region are strongly set in the landscape of tundra, snow, and ice. Memorable stories feature the winds, the moon, and the giants. Some accounts say that Anguta is the supreme being, who created the Earth, sea and heavenly bodies. His daughter, Sedna created all living things – animals and plants. Sedna is also regarded as the protecting divinity of the Inuit.

Here some myths reflect the extreme climate and the people's dependence on salmon as a major food resource. In imagination, the landscape is populated by both benign and malevolent giants.

The Aztecs, who predominantly inhabited modern day central Mexico, had a complex system of beliefs based on deities who directly affected the lives of humans, including those who controlled rain, the rising Sun, and fertility. Voluntary human sacrifice was a central piece to the order of the universe and human survival. The Aztecs viewed people as servants and warriors of the gods, whom were not merciful or generous, but all powerful beings that needed to be fed and appeased in order to avoid disaster and punishment. Thus, the concept of human sacrifice emerged. This practice was not new and had been used in other cultures such as the Mayans, but the Aztecs made this their main event, so to speak, in their ceremonies. These sacrifices were mainly to appease the sun god.

According to the Aztecs, the creation of the earth started with a god called Ometeotl, otherwise known as the dual god, as they were made from the union of Tonacatecuhtli and Tonacacihuatl, whom the Aztecs believed were the lord and lady of their sustenance. Tonacatecuhtli and Tonacacihuatl had four children: Xipe Totec, which translates to "the flayed god" in Nahuatl, is associated with the color red. He is the god of the seasons and all things that grow on the earth. Tezcatlipoca, which translates to "smoking mirror", is associated with the color black. He is the god of the earth and the most powerful of the four children. Quetzalcoatl, which translates to "plumed serpent", is associated with the color white. He is the god of air. Finally, Huitzilopochtli, which translates to "hummingbird of the south", is associated with the color blue. He is the god of war. The four children decided they wanted to create a world with people to live in it. Quetzalcoatl and Huitzilopochtli made the first attempt, starting by making fire. This fire became the sun, but only half a sun, because it was not big or bright enough to light their entire world. They then made the first man and woman, which they called Cipactonal and Oxomoco respectively. Their many children were called macehuales, and were to be the farmers of the land. From there they created time, and then the underworld known as
There are many stories of how the age of the fifth and final sun came to be. One story tells of how Tezcatlipoca took flint and used it to make fires to light the world again, before discussing with his brothers what should be done. They decided to make a new sun that feeds on the hearts and blood of humans. To feed it, they made four hundred men and five women. This is where the story goes into different directions. Some say that both Quetzalcoatl and Tlaloc wanted their sons to become the new sun, so they each threw their sons into one of the fires created by Tezcatlipoca. Tlaloc waited for the fire to burn out before throwing his son into the embers, so his son became the moon. Quetzalcoatl elected to throw his son directly into the fiery blaze, so he became the fifth and final sun that we see in the sky today. Another story tells of the gathering of the gods at the ancient city of Teotihuacan, to discuss how to make a new sun. A god by the name of Nanahuatzin, god of disease, offered to throw himself into the fire and become the new sun. Being a weak and sickly god, the others thought he should not be the one to do it, and that a stronger and more powerful god should be the sun. Tecuciztecatl, a very wealthy god, stepped forward and said he would do it, but was not able to find the courage to jump into the flames. Nanahuatzin, with little hesitation, then threw himself into the fire. Seeing his bravery, Tecuciztecatl decided to jump in too. They were both transformed into suns, but the light was now too bright to see anything, so one of the other gods threw a rabbit at Tecuciztecatl, dimming his light and turning him into the moon. Nanahuatzin, now the new sun, was essentially reborn as Ollin Tonatiuh. The problem they now had was that he would not move from his position in the sky unless the other gods sacrificed their blood for him. So a god by the name of Tlahuizcalpantecuhtli, lord of dawn, threw a dart at Tonatiuh, but missed. Tonatiuh then threw one back at Tlahuizcalpantecuhtli, hitting him in the head and turning him into Itzlacoliuhqui, god of coldness, frost, and obsidian. Realizing that they could not refuse, the other gods offered their bare chests to him, and Quetzalcoatl cut out their hearts with a sacrificial knife. With the blood of the gods, Tonatiuh began to move across the sky in the same pattern that we see to this day. Quetzalcoatl took the clothing and ornaments of the sacrificed gods and wrapped them in bundles, which the people then worshipped.

Lencan mythologya Central American people of southwest Honduras and eastern El Salvador in Central America. Maya mythologyan ancient Central American people of southern Mexico and northern Central America. Olmec religionan ancient Central American people of south central Mexico, in the present day states of Veracruz and Tabasco. Purépecha religiona Central American people centered around Lake Pátzcuaro. Talamancan mythologycombined mythologies of the Bribri and Cabécar peoples of the Talamanca region in Costa Rica.