This book, which belongs to the Very Short Introductions series, consists of an introduction, eight chapters, a conclusion, a bibliographical section and an index. It also includes seven black-and-white illustrations associated with some of the subjects dealt with. The book successfully achieves the aim of being concise and clear, despite addressing the topic of myth, which is potentially extremely broad. In particular, S. tackles the approaches to myth or theories of myth. He chooses to focus exclusively on modern theories, although stating in the introduction that: ‘Theories of myth may be as old as myths themselves’ (p. 1). The introduction also points out the main questions that different theories and disciplines have asked in relation to myth: its origin, its function and its subject matter. Before presenting the theories themselves, S. proposes to define myth as a story (p. 3). Such a definition is crucial not only because it is the common basis to most of the theories discussed in the book, but also because it makes the reader immediately familiar with the idea that the ancient Greeks themselves had of myth (see, e.g., LSJ s.v. μῦθος). The final point of the introduction is the brief narration of the myth of Adonis, which is used throughout the book as a common thread to which theories are then applied. This strategy is of the utmost efficacy: first the reader is provided with the necessary basic notions with no specific prerequisite knowledge needed; second, the theories are illustrated through practical examples that are characterised by a remarkable consistency throughout.
The volume is organised according to a thematic criterion: each chapter is dedicated to a group of theories that consider myth from a specific point of view and on the grounds of a specific discipline. Nineteenth- and twentieth-century theorists are presented along with excerpts from their works in order to give the reader direct access to texts and sources.
The first chapter concerns the relationship between myth and science. After examining those cases that place in myth a sort of scientific faith (‘Myth as true science’, p. 10; and ‘Myth as modern science’, p. 11), S. puts forward an argument which is of the utmost importance when addressing myth. He introduces, criticises and successively dismantles the typical approach of nineteenth-century theories which consider myth a primitive kind of knowledge opposed to a rational and scientific method (mainly E.B. Tylor and L. Lévy-Bruhl).
Chapter 2 focuses on myth and philosophy. S. considers the wide range of positions that have addressed the relationship between the two: as independent disciplines; as dependent one on the other; as coincident; as serving similar or different functions.
The following chapter deals with the broad topic of myth and religion. In particular, the relationship between religious myths and secular modern myths is productively addressed, and the apparent gap between ancient myths and modern culture is filled. By introducing the historian of religion M. Eliade, who uses myth to explain both social and natural phenomena as engendered by superhuman figures, S. familiarises the reader with an idea of myth that appears extremely close to that expressed by other twentieth-century thinkers, for instance R. Barthes in Mythologies (1957). ‘Plays, books, and films are like myths because they reveal the existence of another, often earlier, world alongside the everyday one, a world of extraordinary figures and events akin to those found in traditional myths’ (p. 45). These kinds of myths, S. points out, are also represented by popular figures such JFK Jr. or George Washington, who are certainly well known to the majority of target readers.
Chapter 4 looks at another essential aspect of mythology: ritual and the ways in which it is tied to myth. The theories presented analyse the degree of interaction between myth and ritual, and therefore between narration and action.
The fifth chapter addresses myth and literature, which is a crucial aspect of the reception of classical and biblical myths in Western culture. S. considers theories which approach myth either symbolically or literally; which are based on the enhancement of mythical patterns and plots; and which are focused on the perpetuation of mythic themes.
Chapter 6 is also fundamental in relation to modern disciplines that have contributed to the study of myth. It deals with myth and psychology, clearly and thoroughly presenting the whole panorama of theories which have developed around this subject and not only the most popular and well-known ones, such as those of S. Freud and C.G. Jung.
Chapter 7, which discusses myth and structure, stresses the series of oppositions, classifications and taxonomies that stucturalists and other theorists have highlighted within myths.
The final chapter is focused on myth and politics and on the extent to which these two subjects have been considered close to each other. S. addresses whether myth is political or not and how much myth tells us of the social world and social structure.
The conclusion, ‘Bringing Myth Back to the World’, added by S. to the second edition, replaces ‘The Future of the Study of Myth’ of the first edition. A possible way of reconciling – in the present day – myth with the physical world and with science, without diminishing the authority of the latter, is suggested. In particular, S. addresses this issue by concentrating on the myth of Gaia, which sees the earth as a self-regulating system, developed by the English scientist James Lovelock and conceived by him as ‘outright scientific’ (p. 123). This final section is invaluable: it gives the reader a perception of how the debate on myth is always topical and how myth itself is neither dead nor limited to outdated knowledge.
The reference section is exhaustive. S. provides various suggestions for further reading per chapter, which make up for the absence of footnotes, which are not missed, given the compendious nature of the volume.
The book is on the whole very coherent and understandable. It is not a light read, since it is very dense and the array of theories and methodologies presented is broad. It is exceptional that S. has condensed in barely 142 pages a huge, complex and widely-debated subject and without having effectively limited the area of interest, avoiding the risk of being unsystematic and of indulging in an incomplete exposition. The volume, however, is suitable for all kinds of reader: while providing all the necessary information and references for more competent readers, it also deserves a wider audience. Knowledge of myth and of the classical world is not a prerequisite, nor is familiarity with the authors mentioned in the book. The text is on the whole an impressive example of an introductory guide.
