World Mythologies

Pre-requisites for enrolment

None.

Content of Course

Each class will consist of an opening lecture, highlighting important themes and setting the stories in their cultural context. These presentations will examine the weekly motif across various cultures, as seen in artefact and text. The second half of each class will focus on applying a specific approach to the myths under discussion.

1. What Is a Myth? Myths, Legends, Folktales, and Fairy tales.

Introduction to different concepts of myth (legends, folklore, fairy tales, etc., but also a fanciful story or downright fallacy), mythology, and mythography; principal resources for studying myth. Practical exemplification through pyramids in South-, Meso-, and North America, Africa, the Near East, Asia, as well as some European ones. In addition, we will look at a passage from George Buchanan’s History of Scotland (1582), which explains how the nation Scotland came to be (and why it is the best country in the world).

2. In the Beginning… Myth, Philosophy, and Cosmogony Motif: ‘Birth of the Cosmos’.

This class looks at the ‘theologies’ behind mythology. In other words: we will take myth seriously (rather than as an amusing set of tales), as a considered and systematic attempt to understand the beginnings and workings of the cosmos. It is precisely in this sense that the interests of creation myths and (natural) philosophy intersect and overlap. We will look at various modes of systemization, which include genealogy, allegory, aetiology, etymology, rationalization, and more.

In preparation students will study the motif of ‘the birth of the cosmos’: passages from Hesiod’s Theogony [Greek], the Bible book Genesis [Hebrew], as well as philosophers such as Thales, Xenophanes, Palaiphatos, Euhemerus, Cornutus [Greek].

3. Feminist Mythology: Liberators or Transgressors? Motif: ‘First Women’.

It is undoubtedly true that many ancient mythologies are male-dominated: written or composed by men for a predominantly male audience and starring male heroes and mostly male gods. Does this mean that women are irrelevant to the equation? Without women, after all, the human and divine worlds would be unthinkable. Yet women are often implied in a fall from grace. How to reconcile these tendencies?

In preparation students will study the motif of ‘first women’: Adam and Eve [Hebrew], Pandora [Greek], Prajapati and the creation of women [Vedic], Brahma and Death [Vedic], Tsetse [Bantu Boshongo], First Woman [Sudan & Nigeria].

4. All in the Mind? (Psychoanalytic Approaches I). Motif: ‘Battle in Heaven’.

Psychoanalytical approaches to myth, including Freud’s famous Oedipal complex. For Freud, myth is the expression of subconscious desires whose repression or indulgence can be dangerous but is at the same time necessary for an individual’s self-realization.

In preparation students will study the motif of sons (attempting to) displace their fathers: Adam and Eve [Hebrew], Oedipus and Laius [Greek], Baal and Dagan or El [Canaanite], Zeus and Kronos/Jupiter and Saturn, Kronos and Ouranos [Greek/Roman], Osiris and Horus, Seth and Horus [Egypt], Alalu and Anu, Anu and Kumarbi [Hittite].

5. All in the Imagination? (Psychoanalytic Approaches II). Motif: ‘The Hero’s Voyage’.

The second class on psychoanalytical approaches to myth, focussing on Jung’s transcultural archetypes and their links to ancient and modern alchemy, cosmology, and astrology. For Jung, life is a kind of journey-quest (a means or precondition) for self-fulfilment: many people claim that they have “found themselves” on their travels, that they have realized who they really are, what they value and what they do not. But as we go through life in our quest for self-individuation –becoming a ‘full’ individual – we necessarily repeat familiar patterns. Jung links this paradox to other cycles in the universe and the soul.

In preparation students will study the motif of Adam and Eve (again) [Hebrew], Hermes/Mercury [Greek/Roman], Heracles, Jason and the Argonauts [Greek/Roman], Theseus [Greek/Roman], King Arthur [European], Cucchulainn [Irish], Sirgurd/Siegfried [Norse/Germanic].

6. Archaeology and Historicism. Motif: ‘Giants and Kings’.

In class we will look how scholars have tied myths to a historical context, particularly archaeological sites. Examples include interpretations of modern archaeologists and philologists: Heinrich Schliemann at Mycenae and Troy, Ulrich von Wilamowitz-Möllendorff at Athens and Thebes, Sir Arthur Evans at Crete.

In preparation students will study the motif of battles between (one-eyed) giants and king-figures: Odysseus versus Polyphemus [Greek], Lugh Lamhfada versus Balor (Balar) [Irish], David versus Goliath [Hebrew], Sinbad versus the anonymous giant [Arab], Thor and Hrungnir [Norse]; Gilgamesh (and Enkidu) versus Humbaba [Sumerian/Akkadian].

7. Ritualism (Anthropological approaches I). Motif: ‘Earth Mother’.

The anthropological approach continued: myth is a reflection of the lived experience of a culture, including its customs, rituals, and general beliefs. According to the Myth and Ritual school, religion and worship are codified (represented, but also problematized) in ancient myth.

In preparation students will study the motif of ‘the Earth Mother’: Demeter and Persephone/Ceres and Proserpina [Greek/Roman] versus Ninhursag and Inanna/Ishtar [Mesopotamian] and Anat/Astarte [Canaanite], the Corn Mother [Native North American]

8. Structuralism (Anthropological approaches II). Motif: ‘The Dying God’.

Like those of the Myth and Ritual school, Structuralists seek to establish links between myths and their respective societies, though they cast their net wider too by using comparative evidence in order to discover ‘universals’ in human behaviour across space.

In preparation students will study the motif of the ‘Death and resurrection’: Isis and Osiris [Egyptian], Baal, Melcart, Eshmun [Near Eastern], Christ [Hebrew], Adonis, Attis, Dionysus, Hyacinthus, Hylas, Linus, Narcissus [Near Eastern/Greek/Roman], Balder [Norse].

9. All in the Family (Socio-Biological Approaches I). Motifs: ‘Wicked Stepmother’, ‘Stealing of Women’.

Following scientists such as Charles Darwin (evolution theory) and Richard Dawkins (genetics) several scholars have taken to a socio-biological approach to myth (notably Walter Burkert. To what extent are we physically and mentally ‘free’ to make our own decisions? To what extent do we simply follow are natural impulses or are we influenced by our environment?

Students will prepare by reading myths focused on family matters such as: (1) the ‘wicked stepmother’ motif and (2) the ‘stealing of women’ motif: Hera/Juno and Heracles/Hercules [Greek/Roman], Phaedra and Hippolytus [Greek/Roman], Cinderella [European]; Helen and the start of the Trojan War [Greek], Orpheus and Eurydice [Greek/Roman], Romans and the Sabine women [Roman], Etruscan women and mitochondrial DNA [Etruscan].

10. Twins: Double Vision (Socio-Biological Approaches II). Motif: ‘Twins Good and Bad’.

In this class we shall take a look at the representation of twins in Indo-European thought and myth. Twins (particularly identical twins) have always been considered fascinating. Two (or more) distinct human beings who are (almost) indistinguishable physically and also share mannerisms, speech patterns etc. have variously been thought to have mysterious powers or to be a potential threat to society. We shall look at several genetics-informed theories that explain why we react differently to twins as compared to two non-identical siblings; general conclusion to the course.

Students will prepare by reading myths focused on the ‘twins’ motif: sibling rivalry (Eteocles and Polyneices [Greek], Romulus and Remus, Aeneas and Turnus [Roman]), Dogon creation myth [Mali]), Adam and Eve, Cain and Abel [Hebrew].versus brotherly/sisterly love (Apollo and Artemis/Diana [Greek/Roman], Dioskouroi [Greek/Roman], Ashvins [Vedic], Asvinai [Baltic], Hunaphu and Xbalanque [Mayan].

Teaching method(s)

Discussion-based classes, with an introductory lecture in every session. In preparation for each class, students will study a number of texts from various cultures and periods arranged around a central theme or motif. Each class begins with an introductory lecture explaining a particular scholarly approach to myth; the second half of the class will focus on applying that approach to the texts read beforehand.

Learning outcomes

By the end of this course, students should be able to:

• Demonstrate an understanding of the cultural significance of myth, recognising the recurrence of motifs in modern texts and media;

• Assess how modern approaches to myth (from Freud’s Oedipal complex to narratology) have influenced our understanding of myths and reflect critically on these methods;

• Demonstrate an understanding of ancient and modern processes of myth-making.

Sources

Core Readings

Essential:

• Essential readings will be provided by the course tutor.

Recommended:

• Csapo, E., 2005. Theories of Mythology. Malden, MA: Blackwell.

• Leeming, D., 2005. The Oxford Companion to World Mythology. Oxford: Oxford University Press.

• Lincoln, B., 1999. Theorizing Myth: Narrative, Ideology, and Scholarship. Chicago, IL: University of Chicago Press.

• Von Hendy, A., 2002. The Modern Construction of Myth. Bloomington, IN: Indiana University Press.

Web Sources

http://www.gutenberg.org/ (accessed 01/05/2020)

http://www.perseus.tufts.edu/hopper/ (accessed 01/05/2020)

http://www.pitt.edu/~dash/folktexts.html (accessed 01/05/2020)

http://www.pitt.edu/~dash/folklinks.html (accessed 01/05/2020)

Class Handouts

Class handouts will be provided, along with key texts to be read.

Queries

If you have questions regarding the course or enrolment, please contact COL Reception at Paterson's Land by email COL@ed.ac.uk or by phone 0131 650 4400.

Student support

If you have a disability, learning difficulty or health condition which may affect your studies, please let us know by ticking the 'specific support needs' box on your course application form. This will allow us to make appropriate adjustments in advance and in accordance with your rights under the Equality Act 2010. For more information please visit the Student Support section of our website.