So we may say that a myth is typically a traditional sacred story of anonymous authorship and archetypal or universal significance which is recounted in a certain community and is often linked with a ritual; that it tells of the deeds of superhuman beings such as gods, demigods, heroes, spirits or ghosts; that it is set outside historical time in primal or eschatological [i.e. last, ultimate] time or in the supernatural world, or may deal with comings and goings between the supernatural world and the world of human history; that the superhuman beings are imagined in anthropomorphic [i.e. humanly formed] ways, although their powers are more than human and often the story is not naturalistic but has the fractured, disorderly logic of dreams; that the whole body of a people’s mythology is often prolix [i.e. lengthy, wordy], extravagant and full of seeming inconsistencies; and finally that the work of myth is to explain, to reconcile, to guide action or to legitimate. We can add that myth-making is evidently a primal and universal function of the human mind as it seeks a moreor-less unified vision of the cosmic order, the social order, and the meaning of the individual’s life. Both for society at large and for the individual, this story-generating function seems irreplaceable. The individual finds meaning in his life by making of his life a story set within a larger social and cosmic story.
(Cupitt 1982: 29)
Laurence Coupe - Myth (citing Don Cupitt’s proposal on how to define what a myth is; he proposes that a myth is defined by exhibiting most, but not necessarily all, the above cited features, as opposed to any set definition which would inevitably favor one kind of narrative over others)