Biblical and Classical Myths: The Mythological Framework of by Northrop Frye, Jay Macpherson

By Northrop Frye, Jay Macpherson

In the Nineteen Seventies and 80s, Northrop Frye and Jay Macpherson co-taught a truly influential direction on the collage of Toronto's Victoria university at the heritage of Western mythology ? Frye targeting the biblical myths; Macpherson at the classical. Biblical and Classical Myths recreates the idea at the back of that path, with Frye's lectures ? unpublished until eventually very lately ? supplemented by way of Macpherson's well known 1962 textbook on classical mythology, Four a long time: The Classical Myths.

Frye's lectures at the Bible make up the 1st half the publication. He expounds on an array of themes, together with translations of the bible, sexual imagery, pastoral and agricultural imagery, and legislation and revolution within the bible. Four Ages makes up the second one part. Macpherson narrates the key classical myths from tales of production to the myths' survival in later ecu traditions.

By complementing the biblical culture with the classical, this quantity imparts a accomplished figuring out of western mythology. With a preface via Alvin Lee, normal editor of the accrued Works of Northrop Frye, Biblical and Classical Myths is an important quantity and represents a different fulfillment in scholarship.

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Extra resources for Biblical and Classical Myths: The Mythological Framework of Western Culture (Frye Studies)

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It was not until the latter part of the nineteenth century that the need for revised versions began to make itself felt, and even then the prestige of the King James Bible rather overshadowed them. There was a British Revised Version in 1885, and an American Standard Version in 1900: both of them, from the literary point of view, were flops. They made very limited headway, partly because the genuine scholars on the trans­ lating committee were always being outvoted by the old fuddy duddies opposed to any change whatever; and, more important, they fell foul of the principle of translating that it is not the scholarly knowledge of the original that makes a translation permanent, but sensitivity to one's own language.

That means that the New Testament is, among other things, a dense mosaic of allusions to the Old Testament. That's particularly true of some books, of the Book of Revelation and the Epistle to the Hebrews, but there's hardly a passage in the New Testament—I suspect that there is not a single passage in the New Testament—that is not related in this type-antitype manner to something in the Old Testament. Consequently, that passage at the end of Revelation about the tree and water of life being restored to man must come from something in the Old Testament too.

The Babylonian captivity lasted about seventy years, until Babylon itself was destroyed by the power of Persia. The first great king of Persia, Cyrus, one of the few authentically great men of the ancient world and a tremendous legendary figure both in Greek literature and in the Bible, permitted—in fact, according to the Bible, encouraged— the Jews to return and rebuild their temple [2 Chronicles 36:22-3; Ezra 1:1-3]. ]. There were probably others, but symbolically we need only one return, which focuses on the image of the rebuilt temple.

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