The Greek myths are characteristically fabulous; they are full of monsters, metamorphoses, and the supernatural. However, they could be told in other ways as well. This volume charts ancient dissatisfaction with the excesses of myth, and the various attempts to cut these stories down to size by explaining them as misunderstood accounts of actual events. In the hands of ancient rationalizers, the hybrid forms of the Centaurs become early horse-riders, seen from a distance; the Minotaur the result of an illicit liaison, not an inter-species love affair; and Cerberus, nothing more than a notorious snake with a lethal bite. Such approaches form an indigenous mode of ancient myth criticism, and show Greeks grappling with the value and utility of their own narrative traditions. Rationalizing interpretations offer an insight into the practical difficulties inherent in distinguishing myth from history in ancient Greece, and indeed the fragmented nature of myth itself as a conceptual entity. By focusing on six Greek authors (Palaephatus, Heraclitus, Excerpta Vaticana, Conon, Plutarch, and Pausanias) and tracing the development of rationalistic interpretation from the fourth century BC to the Second Sophistic (1st-2nd centuries AD) and beyond, Rationalizing Myth in Antiquity shows that, far from being marginalized as it has been in the past, rationalization should be understood as a fundamental component of the pluralistic and shifting network of Greek myth as it was experienced in antiquity.

The Greek myths are characteristically fabulous; they are full of monsters, metamorphoses, and the supernatural. However, they could be told in other ways as well. This volume charts ancient dissatisfaction with the excesses of myth, and the various attempts to cut these stories down to size by explaining them as misunderstood accounts of actual events. In the hands of ancient rationalizers, the hybrid forms of the Centaurs become early horse-riders, seen from a distance; the Minotaur the result of an illicit liaison, not an inter-species love affair; and Cerberus, nothing more than a notorious snake with a lethal bite. Such approaches form an indigenous mode of ancient myth criticism, and show Greeks grappling with the value and utility of their own narrative traditions. Rationalizing interpretations offer an insight into the practical difficulties inherent in distinguishing myth from history in ancient Greece, and indeed the fragmented nature of myth itself as a conceptual entity. By focusing on six Greek authors (Palaephatus, Heraclitus, Excerpta Vaticana, Conon, Plutarch, and Pausanias) and tracing the development of rationalistic interpretation from the fourth century BC to the Second Sophistic (first to second centuries AD) and beyond, Rationalizing Myth in Antiquity shows that, far from being marginalized as it has been in the past, rationalization should be understood as a fundamental component of the pluralistic and shifting network of Greek myth as it was experienced in antiquity.

Polybius boldly declared that 'now that all places have become accessible by land or sea, it is no longer appropriate to use poets and writers of myth as witnesses of the unknown' (4.40.2). And yet, in reality, the significance of myth did not diminish as the borders of the known world expanded. Storytelling was always an inextricable part of how the ancient Greeks understood their environment; mythic maps existed alongside new, more concrete, methods of charting the contours of the earth. Specific landscape features acted as repositories of myth and spurred their retelling; myths, in turn, shaped and gave sense to natural and built environments, and were crucial to the conceptual resonances of places both unknown and known. This volume brings together contributions from leading scholars of Greek myth, literature, history, and archaeology to examine the myriad intricate ways in which ancient Greek myth interacted with the physical and conceptual landscapes of antiquity. The diverse range of approaches and topics highlights in particular the plurality and pervasiveness of such interactions. The collection as a whole sheds new light on the central importance of storytelling in Greek conceptions of space.

The Greek myths are characteristically fabulous; they are full of monsters, metamorphoses, and the supernatural. However, they could be told in other ways as well. This volume charts ancient dissatisfaction with the excesses of myth, and the various attempts to cut these stories down to size by explaining them as misunderstood accounts of actual events.

Greek myth comes to us through many different channels. Our best source for the ways that local communities told and used these stories is a travel guide from the second century AD, the Periegesis of Pausanias. Pausanias gives us the clearest glimpse of ancient Greek myth as a living, local tradition. He shows us that the physical landscape was nothing without the stories of heroes and gods that made sense of it, and reveals what was at stake in claims to possess the past. He also demonstrates how myths guided curious travellers to particular places, the kinds of responses they provoked, and the ways they could be tested or disputed. The Periegesis attests to a form of cultural tourism we would still recognise: it is animated by the desire to see for oneself distant places previously only read about. It shows us how travellers might map the literary landscapes that they imagined on to the reality, and how locals might package their cities to meet the demands of travellers' expectations. In Pausanias in the World of Greek Myth, Greta Hawes uses Pausanias's text to illuminate the spatial dynamics of myth. She reveals the significance of local stories in an Empire connected by a shared literary repertoire, and the unifying power of a tradition made up paradoxically of narratives that took diverse, conflicting forms on the ground. We learn how storytelling and the physical infrastructures of the Greek mainland were intricately interwoven such that the decline or flourishing of the latter affected the archive of myth that Pausanias transmits.

An Ancient Theory of Religion examines a theory of religion put forward by Euhemerus of Messene (late 4th—early 3rd century BCE) in his lost work Sacred Inscription, and shows not only how and why euhemerism came about but also how it was— and still is—used. By studying the utilization of the theory in different periods—from the Graeco-Roman world to Late Antiquity, and from the Renaissance to the twenty-first century—this book explores the reception of the theory in diverse literary works. In so doing, it also unpacks the different adoptions and misrepresentations of Euhemerus’s work according to the diverse agendas of the authors and scholars who have employed his theory. In the process, certain questions are raised: What did Euhemerus actually claim? How has his theory of the origins of belief in gods been used? How can modern scholarship approach and interpret his take on religion? When referring to ‘euhemerism,’ whose version are we employing? An Ancient Theory of Religion assumes no prior knowledge of euhemerism and will be of interest to scholars working in classical reception, religious studies, and early Christian studies.

Theories of Mythology provides students with both a history of theories of myth and a practical ‘how-to’ guide to interpreting myth, the most elementary form of narrative. Both a history of theories of myth and a practical ‘how-to’ guide to interpreting myth. Introduces the major theories of myth from the nineteenth century to the present day. Covers comparative approaches, psychoanalysis, ritual theories of myth, structuralism, and ideological analysis. Supplies readers with the theoretical tools for imitating each method. Features detailed exemplary readings of familiar myths.