Welcome to a website dedicated to the study of mythology, archeoastronomy and ancient languages.
Archeodoxa approaches the study of ancient myths from a new angle. Our ancestors seem to have constructed their myths on astronomical principles. From these they would drawn moral and spiritual teachings to avoid falling into chaos. In addition, our findings support the thesis that the ancient languages were a sort of guide to remember this teaching.
In our view many historians have neglected this approach partly because of a lack of training in astronomy. To assess the relevance of this hypothesis we undertook to produce videos and animations which will help to understand the celestial mechanics in a flash. 3D animations had to be in line with expectations of the astronomers while having an innovative and inclusive approach to the public.
This animation shows the path of the sun along the ecliptic over a year. The myths around the world express this phenomenon in the form of folk tales.
The beginnings of comparative mythology
For the informed reader "astro-mythology" is reminiscent of certain ideas of the founder of comparative mythology, Max Müller. Müller interpreted nearly all myths as poetic description of solar phenomena. Several historians have come to reject the Müller's thesis because it decoded only a part of all the myths. Unfortunately, mythographers did not persevered to check whether the myths were not expressing some more complex phenomena than the simple path of the sun. This line of research was probably abandoned because of our prejudice such as that our ancestors were too "primitive" to practice astronomy. As we shall see, recent discoveries in archaeoastronomy attest the ingenuity of our prehistoric ancestor. Each year new academic publications push back the start of astronomy to an earlier Palaeolithic period.
Max Müller had also noted the importance of languages the basis of ancient myths. Philology Müller seemed plausible to many of his contemporaries and yet this approach was neglected by his successors. Since 1992, Archeodoxa tries to go beyond this impasse and the results seem quite encouraging. We began publishing our results by academic publications and articles to the public.
There is already more than a century, mythographers realized how myths around the world were similar. Since very few mythographers have tried to explain this similarity and elsewhere no theory could meet historians. We are still at square one. Several historians have preferred to discuss the theory of diffusionism. This model states that the myths have spread from one culture to another by simple contacts between them. But then the vocabulary of ancient languages, proto language, seems to resonate the distant echo of these myths as if they came from the words and poetry. If that was the case the question remains: How distant language families were preserving similar myths? Archeodoxa work on a thesis that could solve this riddle.