The Golden Bough" describes our ancestors' primitive methods of worship, sex practices, strange rituals and festivals. Disproving the popular thought that primitive life was simple, this monumental survey shows that savage man was enmeshed in a tangle of magic, taboos, and superstitions. Revealed here is the evolution of man from savagery to civilization, from the modification of his weird and often bloodthirsty customs to the entry of lasting moral, ethical, and spiritual values.

    In this tapestry of poetic and religious scholarship, Graves explores the stories behind the earliest of European deities—the White Goddess of Birth, Love, and Death—who was worshipped under countless titles. He also uncovers the obscure and mysterious power of "pure poetry" and its peculiar and mythic language.

    Campbell stresses that the borders dividing the Earth have been shattered; that myths and religions have always followed the certain basic archetypes and are no longer exclusive to a single people, region, or religion. He shows how we must recognize their common denominators and allow this knowledge to be of use in fulfilling human potential everywhere.

    He first revisits the old stories--Hermes in Greece, Eshu in West Africa, Krishna in India, Coyote in North America, among others--and then holds them up against the life and work of more recent creators: Picasso, Duchamp, Ginsberg, John Cage, and Frederick Douglass. Authoritative in its scholarship, loose-limbed in its style, Trickster Makes This World ranks among the great works of modern cultural criticism.

    Vividly portraying legendary and semi-legendary figures such as Lear, Cymbeline, Merlin the magician and the most famous of all British heroes, King Arthur, it is as much myth as it is history and its veracity was questioned by other medieval writers. But Geoffrey of Monmouth's powerful evocation of illustrious men and deeds captured the imagination of subsequent generations, and his influence can be traced through the works of Malory, Shakespeare, Dryden and Tennyson.

    The second volume, reprinted here, focuses on Arthurian legends, and covers such notables as Sir Gawain, Launcelot, Richard the Lion-Hearted, Tristan and Isolde, Robin Hood, and much more.

    Every people or nation has its own way of experiencing this psychic reality, and so a study of the world's fairy tales yields a wealth of insights into the archetypal experiences of humankind. Perhaps the foremost authority on the psychological interpretation of fairy tales is Marie-Louise von Franz. In this book—originally published as An Introduction to the Interpretation of Fairy Tales —she describes the steps involved in analyzing and illustrates them with a variety of European tales, from "Beauty and the Beast" to "The Robber Bridegroom." Dr. von Franz begins with a history of the study of fairy tales and the various theories of interpretation. By way of illustration she presents a detailed examination of a simple Grimm's tale, "The Three Feathers," followed by a comprehensive discussion of motifs related to Jung's concept of the shadow, the anima, and the animus. This revised edition has been corrected and updated by the author.

    She takes us from the Paleolithic period and the myths of the hunters right up to the “Great Western Transformation” of the last five hundred years and the discrediting of myth by science. The history of myth is the history of humanity, our stories and beliefs, our curiosity and attempts to understand the world, which link us to our ancestors and each other. Heralding a major series of retellings of international myths by authors from around the world, Armstrong’s characteristically insightful and eloquent book serves as a brilliant and thought-provoking introduction to myth in the broadest sense—and explains why if we dismiss it, we do so at our peril.

    The tales draw on pre-Christian Celtic mythology, international folktale motifs and early medieval historical traditions. While some details may hark back to older Iron Age traditions, each of the tales is the product of a developed medieval Welsh narrative tradition, both oral and written.Lady Charlotte Guest in the mid 19th century was the first to publish English translations of the collection, popularising the name "Mabinogion". The stories appear in either or both of two medieval Welsh manuscripts, the White Book of Rhydderch or Llyfr Gwyn Rhydderch, written c.1350, and the Red Book of Hergest or Llyfr Coch Hergest, written c.1382 – 1410, tho texts or fragments of some of the tales have been preserved in earlier 13th century and later mss.Scholars agree that the tales are older than the existing mss, but disagree over just how much older. The different texts originated at different times. Debate has focused on the dating of the Four Branches of the Mabinogi. Sir Ifor Williams offered a date prior to 1100, based on linguistic and historical arguments, while later Saunders Lewis set forth a number of arguments for a date between 1170 and 1190; Th Charles-Edwards, in a paper published in 1970, discussed both viewpoints, and while critical of the arguments of both scholars, noted that the language of the stories fits the 11th century. More recently, Patrick Sims-Williams argued for a plausible range of about 1060 to 1200, the current scholarly consensus.

    -- Alan Dundes. Propp's work is seminal...[and], now that it is available in a new edition, should be even more valuable to folklorists who are directing their attention to the form of the folktale, especially to those structural characteristics which are common to many entries coming from even different cultures. -- Choice

    The tales drawn together in this book, from a wide range of medieval sources, span the centuries from the dawn of Christianity to the age of the Plantagenets. The Norse gods which peopled the Anglo-Saxon past survive in Beowulf; Cuchulainn, Taliesin and the magician Merlin take shape from Celtic mythology; and saints include Helena who brought a piece of the True Cross to Britain, and Joseph of Arimathea whose staff grew into the Glastonbury thorn. Tales of the British Arthur are followed by legends of later heroes, including Harold, Hereward and Godiva. These figures and many others were part of a familiar national mythology on which Shakespeare drew for Lear, Macbeth and Hamlet, creating the famous versions that are known today. Here the original stories are presented. RICHARD BARBER's other books include The Holy Grail, King Arthur: Hero and Legend, Arthurian Legends: An Anthology and The Knight and Chivalry.

    Lewis' The Discarded Image paints a lucid picture of the medieval world view, as historical and cultural background to the literature of the Middle Ages and Renaissance. It describes the image discarded by later ages as the medieval synthesis itself, the whole organization of their theology, science and history into a single, complex, harmonious mental model of the universe. This, Lewis' last book, was hailed as the final memorial to the work of a great scholar and teacher and a wise and noble mind.

    these ancient northern deities gave their names to the very days of our week. Nevertheless, most of us know far more of Mars, Mercury, Jupiter, Venus, and the classical deities. Recent researches in archaeology and mythology have added to what was already a fairly consistent picture (largely derived from a twelfth-century Icelandic account) of the principal Scandinavian gods and goddesses. This new study - the first popular treatment of the subject to appear in English for many years - is the work of a scholar who has long specialized in Norse and Germanic mythology. She describes the more familiar gods of war, of fertility, of the sky and the sea and the dead, and also discusses those puzzling figures of Norse mythology - Heimdall, Balder, and Loki. All these deities were worshipped in the Viking Age, and the author has endeavoured to relate their cults to daily life and to see why these pagan beliefs gave way in time to the Christian faith.

    But what came before the Greeks? What if we could prove that all myths have one common origin in a celestial cosmology? What if the gods, the places they lived & what they did are but ciphers for celestial activity, a language for the perpetuation of complex astronomical data? Drawing on scientific data, historical & literary sources, the authors argue that our myths are the remains of a preliterate astronomy, an exacting science whose power & accuracy were suppressed & then forgotten by an emergent Greco-Roman world view. This fascinating book throws into doubt the self-congratulatory assumptions of Western science about the unfolding development & transmission of knowledge. This is a truly seminal & original thesis, a book that should be read by anyone interested in science, myth & the interactions between the two.

    Why are storytellers so often women, and how does that affect the status of fairy tales? Are they a source of wisdom or a misleading temptation to indulge in romancing?