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Introduction to Mythology: Contemporary Approaches to Classical and World Myths [Paperback]

Eva M. Thury (Author), Margaret K. Devinney (Author)
3.0 out of 5 stars  See all reviews (7 customer reviews)


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Introduction to Mythology: Contemporary Approaches to Classical and World Myths Introduction to Mythology: Contemporary Approaches to Classical and World Myths 3.0 out of 5 stars (7)
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Book Description

December 27, 2004 019515889X 978-0195158892
Introduction to Mythology: Contemporary Approaches to Classical and World Myths introduces students to a wide range of myths from various critical perspectives. Featuring original texts from sources around the world, it includes readings from Greek and Roman classics (by Homer, Hesiod, Ovid, and other writers); Nordic mythology (by Snorri Sturluson); Hindu culture (The Ramayana); and from such ancient works as The Epic of Gilgamesh and the Bible. Selections from Native-American sources and fairy tales and stories from Africa, Germany, and the United States are also included. In addition, authors Eva Thury and Margaret Devinney draw comparisons between classical myths and such contemporary cultural phenomena as The X Files, Star Trek, and Mother Goose. They also incorporate readings by Carl Jung, Levi-Strauss, Victor Turner, and other scholars who consider mythic material from different analytical perspectives. Finally, works by Milton, Keats, Updike, and Joyce are presented as examples of modern literary texts with mythological roots. The selections are organized into seven topical sections: myths of creation and destruction; hero and trickster myths; ritual and myth; myths and dreams; folktale and myth; modern American myths; and myths and literature.
Introduction to Mythology: Contemporary Approaches to Classical and World Myths employs an innovative pedagogical structure to help students unravel the complex web of literary allusions often found in mythological texts. Extensive marginal notes provide cross-references and explanations of terms and culture-specific concepts, while a glossary of deities, suggested readings for each chapter, and more than 200 illustrations, photographs, and maps further enhance the volume. Ideal for courses in classical and world mythology, this text can also be used in world culture, world literature, and comparative religion courses. An Instructor's Manual and a Student's Website featuring chapter objectives and summaries, key terms, study questions, self-tests, and off-site links of interest will accompany the book.


Editorial Reviews

About the Author

Eva M. Thury is at Drexel University. Margaret Devinney is at Temple University.

Product Details

  • Paperback: 736 pages
  • Publisher: Oxford University Press, USA (December 27, 2004)
  • Language: English
  • ISBN-10: 019515889X
  • ISBN-13: 978-0195158892
  • Product Dimensions: 9.1 x 7.4 x 1.2 inches
  • Shipping Weight: 2.6 pounds
  • Average Customer Review: 3.0 out of 5 stars  See all reviews (7 customer reviews)
  • Amazon Best Sellers Rank: #765,492 in Books (See Top 100 in Books)

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10 of 11 people found the following review helpful:
3.0 out of 5 stars Disappointing, February 13, 2006
By 
Ripley6 (Brattleboro, Vermont) - See all my reviews
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This review is from: Introduction to Mythology: Contemporary Approaches to Classical and World Myths (Paperback)
The myths (fascinating) are clearly presented, with bold-face type stressing important points, but the reading is interrupted by commentaries in the margins. The introductory remarks are often written in such convoluted style that they are more confusing than illuminating. Tiny, unclear photos of related artworks are next to worthless.
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4 of 4 people found the following review helpful:
4.0 out of 5 stars A Textbook that doesn't feel like one., February 16, 2007
This review is from: Introduction to Mythology: Contemporary Approaches to Classical and World Myths (Paperback)
This text is interesting in that it reads more like an anthology than a textbook. It is mostly composed of selections from the sourcetexts of the various myths, and when the authors do write their own material about the selections and such, their chapters feel more like news articles. This causes reading the book to feel more like reading a book for enjoyment than for being taught. I think this is a very positive thing, since the book feels less pedagogue-ish and yet is still quite informative. The only thing I see missing is family trees of the divine lineages, which would be most useful for studying Norse mythology, to use the most prominent example.

I also found it unfortunate that the sections on Norse Myth use Sturluson's Prose Edda for the source text rather than the Poetic Edda, the more legitimate source. Apparently they did this to show how mythic texts rationalize their contents. In Sturluson's case, he decided to claim that the ancient Icelandic people simply forgot the Christian faith over time, even though the Germanic religion was practiced all over northern Europe for centuries before Christianity ever existed. Gotta love that medieval scholarship.
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3.0 out of 5 stars Average text selection; problematic interpretation and editing, February 7, 2012
By 
D. Layman (Elizabethtown, PA United States) - See all my reviews
(REAL NAME)   
I am using this text in a "World Mythology" course; it was assigned to me.

The texts are adequate, but not outstanding. The following is a partial list of major texts, specifically the ones I have chosen to focus on:

Hesiod
Ovid
Enuma Elish
Epic of Gilgamesh
Genesis
Prose Edda
texts from southwestern Amerind tribes
Africa (specifically the "Mwindo epic") and Afro-American trickster stories
Ramayana
a few texts from Homeric Hymns and Apollodorus
a reading from *Gods and Myths of Northern Europe*.

Major topics include: creation, destruction; gods, heroes, and tricksters, and ritual.

Other texts--ones I will not be using--include a Chinese creation story, and "Oedipus the King." Nor will I be using extensive material on Joseph Campbell, structuralism, Mary Douglas on ritual, and Jungian and Proppian interpretations. Campbell is especially problematic because most scholarly specialists in myth studies reject his approach. In fact, I have a lecture on "why we will not be studying Campbell." (In short, he assumes what he needs to prove: that there is a universal hero myth. To make his theory work is to "pound square blocks into round holes." The editors' attempt to interpret the Epic of Gilgamesh as an example of the "mono myth" is especially silly, and is good evidence why the approach doesn't work.) I'm not using the other secondary material since we barely have time to interact the primary and important texts, as it is.

I understand the choice for the Prose Edda over the Poetic Edda, and the editors correctly emphasize the fact that Snorri is a Christian, looking at the Norse stories as a dead tradition. But they don't give the student any sense for the tradition that Snorri is reinterpreting. It would have been simple to include the Völupsa, for example, and allow the student to *see* the process of reinterpretation.

The text used in the Epic of Gilgamesh is old, an amalgam of different *versions*--Standard, Old Babylonian, and Hittite. There is no explanation of the textual-critical problems of this approach. There are newer, "rawer" texts available. As noted, this amalgam permits the editors to try to shoehorn the Epic to fit Campbell's mono myth, even if there it doesn't work anyway.

Finally, The editors might be fine scholars of literature, but they simply don't understand mythic and religious texts. One egregious example: In the Ramayana, the second wife wants the kingship for her own son, instead of Rama. Her maid reminds her that the king has promised her two "boons," and decides to "call in the chips" by demanding that the king give the kingship to her son and exile Rama. To get it, she goes into a "chamber of wrath." The editors say that this chamber is for mourning loved ones, and that for her son *not* to get the kingship would be for him to die (p. 211).

That didn't sound right. Ancient peoples don't respond to death with "wrath," but with "mourning." They are two very different emotions. It took about an hour of internet research, using literal translations of the Ramayana, to verify my suspicion. The room is not a room for mourning, but, in one translation, a "sulking room". It is a room in the women's quarters, when they are mad about something and want to sulk. The king wants to have sex with her, finds her in this room, and driven by his lust, helplessly gives in to her demands. It gives a very different "spin" on the story. Furthermore, the threatened death is not the death of the son, but the death of wife, if she doesn't get what she wants.

Another much simpler example: neither Aphrodite nor Ishtar are the goddess of love. They are goddesses of *lust,* sexual passion. (In the Epic of Gilgamesh, Ishtar is explicitly linked to war.)

Another scholarly problem is the editors' simplistic use of the documentary hypothesis in interpreting Genesis. That's "old hat"; there are much better contemporary approaches.

So okay for texts, but be prepared to do a lot of research and extra reading to get the full meaning and nuances of some of the texts: especially the Epic of Gilgamesh, the Prose Edda (and the Norse tradition in general), and the Ramayana.
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