Teutonic Mythology (Dover Phoenix Editions) [Hardcover]

So Dover Publications has now (2004) reprinted "Teutonic Mythology" under the "Phoenix" imprint, apparently in two formats (bindings). I look at my copies of the previous (1966) Dover paperback edition of James Stallybrass's 1883-1888 translation of Jakob Grimm's "Deutsche Mythologie," with the four volumes bound in different colors, and I feel terribly old.

They were purchased at less than a tenth of the publisher's current asking price (well, one volume was a gift, but I'm looking at the cover prices), and I feel grateful that I bought (three of) them in the early 1970s. At the time, that still seemed a lot of money for paperbacks, even trade paperbacks, but I have had decades of use out of the set, which is still holding up well. (Dover then still used signature-stitched bindings and high-quality paper; their claim that their paperback books would last as well as hardcover editions was well founded. If Dover does reissue them in paperback, they will probably be less durable and, inevitably, more expensive.)

Read with care, and with frequent reference to modern text editions, translations, and studies, the "Teutonic Mythology" is still a mine of information on the religious ideas, customs, and common metaphors and figures of speech (supposed to be fossilized beliefs) of the ancient and early medieval Germanic peoples (the continental Germans, the Dutch and Flemings, the Scandinavians, and the Anglo-Saxons), and much else in medieval literature. Everyone knows the Grimms from the fairy-tale collection, but individually and together they wrote and edited much more. (For some reason, Jakob Grimm [1785-1863] almost always appears in English as Jacob, but his brother Wilhelm [1786-1859] never seems to become William.)

The "Mythology" in particular is constantly cited in the older secondary literature, so it is nice to be able to find such references. On many occasion it has clarified for me an obscure argument carried out by long-dead scholars with page-references to Grimm's then-definitive treatment of the issue (although sometimes I have had to work out the relation of the pagination of an unseen German edition to the English text -- not fun).

More important, for my purposes, it was a handy reference for what would have been readily available knowledge in the latter part of the nineteenth century, and the early twentieth. They are very useful indeed, if you are interested in Richard Wagner's versions of Germanic myth and legend, or those of William Morris. Or, particularly since this is a translation, if you want to see what was available to the young E.R. Eddison, C.S. Lewis and J.R.R. Tolkien, among many others.

(For that specific purpose, the only thing really comparable in scope they might have read was Benjamin Thorpe's three-volume "Northern Mythology" of 1851, which was briefly available in a one-volume omnibus paperback from Wordsworth a few years ago. In terms of information available to its learned author, Thorpe's book, which I have reviewed, was largely a less systematic English Grimm, with more extensive summaries of Norse sources, and some excellent additional evidence from folktales. It is not quite so dated, but mainly because it was not so ambitious; whole topics aren't even mentioned, so Thorpe couldn't have made any mistakes about them. For the intellectual and cultural background, Andew Wawn's recent (2000) "The Vikings and the Victorians: Inventing the Old North in 19th-Century Britain" may become the standard reference.)

Thomas Shippey in particular has pointed out several places where Tolkien invented Middle-earth "solutions" to passages where Grimm expressed confusion over contradictory data. Tolkien would eventually have gone directly to the German text; Lewis mentions reading Grimm in German, but seems to mean the Fairy Tales ("Kinder- und Hausmaerchen").

In addition, Grimm's appendices (in the fourth volume of the translation) assemble an extraordinary number of important non-literary medieval (and later) texts in one place; genealogies, spells, penitential guides, lists of superstitions, dialect terms. Although as editions they are antiquated, having them in one place proved convenient on a great many occasions. (For example, Valerie Flint's 1991 "The Rise of Magic in Early Medieval Europe" cites later editions of several of them, none readily accessible to me.)

Given the present price, although I'm delighted that Dover has brought the whole set back into print simultaneously for the first time in years, I'm not urging everyone interested in Germanic myth and folklore to rush to buy it. (Even with the current -- November 2004 -- Amazon discount.)

And not just because of the price. This is a monument of scholarship from the first half of the nineteenth century (1835; second edition 1844); almost everything in it has to be viewed with at least a little suspicion. Grimm already recognized that there were problems. A good part of volume four consists of additions and corrections to the text, which he had hoped to incorporate in a third, and fully revised, edition. (His publisher instead reprinted the three-volume second edition text in 1854, and called it the "Third Edition." A posthumous editor arranged the notes in order, to be printed as a supplement in a "Fourth Ediiton," and Stallybrass followed this practice, instead of tampering with the original.)

Throw in the expense, and there is reason for suggesting other places to start. I mention this age factor because the amount of antique misinformation I have seen gleaned from it, and presented as current, sometimes explicitly dated 1966, is a little frightening. And I expect to see more examples, with the 2004 date of the Dover Phoenix edition in the citation.

Stallybrass called his translation "Teutonic Mythology" to reflect that Grimm was using "Deutsche" in the widest possible sense, instead of a nationalistic one; the more recent term would be "Germanic." But for almost a century, beginning not long after after Jacob Grimm completed his work treating *all* the Germanic-speaking peoples as a continuum, the best surveys and handbooks, and almost all serious scholarship, carefully distinguished Northern (Scandinavian) from Southern (continental German) evidence. Surveys in particular were generally restricted to one or the other; usually "Norse Mythology," with a few citations from the continent. While some of Grimm's comparisons -- or the conclusions drawn from them -- were of dubious legitimacy, denying the validity of such comparisons *in advance* pre-determined the nature of the argument. Apparent exceptions generally quickly reveal themselves as second-hand Grimm. Those scholars who did survey the whole field were often concerned to prove that the medieval Scandinavian texts were late and unreliable compared to nineteenth-century German folklore. (If it looks "primitive" [crude], it must *be* primitive [early].)

The closest thing to a scholarly modern successor, the two-volume "Altgermanische Religionsgeschichte" by Jan de Vries, was severely criticized when it appeared in the mid-twentieth-century for returning to Grimm's comprehensive approach. (The author was under the influence of Dumezil's then-recent work on the original unity of Indo-European mythic and religious concepts, and the controversy has moderated with time and familiarity.) Unhappily, de Vries's "History of Old-Germanic Religion" is still not available in English. But there are substitutes in English which, taken together, are almost as comprehensive, as well as much more reliable than Grimm alone.

For the serious-minded beginner, John Lindow's "Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs" or Andy Orchard's "Cassell's Dictionary of Norse Myth & Legend" (and variant titles) are far better and more reliable guides to the Scandinavian evidence, with Rudolf Simek's "Dictionary of Northern Mythology" filling in some of the continental material, along with copious linguistic information reflecting an additional century and a half of research. I would strongly urge anyone new to the field to have at least one or two of these at hand whenever Grimm is being consulted; definitely Simek on matters linguistic, if possible (the book is currently out of print, although a reprinting of the paperback is scheduled for Spring 2006). All three (which I have reviewed separately; I call attention to some of Simek's shortcomings, but his book is mostly first-rate) have extensive bibliographies. Some of Lindow's extended articles come closest to Grimm's chapter-length treatises.

However, when all is said and done, there is something to be said for these four antiquated volumes. Like Aristotle, Jakob Grimm produced a "premature synthesis" of knowledge, and, as with Aristotle, even the errors of a first-class mind are worth pondering. And a lot of it *is* dead on right.

At some point "Teutonic Mythology" should be consulted by anyone interested in Germanic studies, or medieval literature, or folklore studies, or comparative mythology -- if only as an act of piety. Having hardcover and library-bound editions available may make this effort more likely than it has been in recent years. And maybe it will, sooner or later, be back in paperback form.

This review pertains to the 2004 hardcover "Phoenix Edition" reprint. I must also confess that at this moment I have only made my way through half of volume 1. I feel it necessary to give potential buyers a "heads up" about this set: it is, as described, a massive work of mid-1800s scholarship. It was assumed at that time that anyone who would be reading such a work would be able to read Latin as well as Old High German, Old Norse, Anglo-Saxon, and a smattering of other medeival languages.

The author spends most of his time NOT telling mythical stories as the curious dabbler might expect, but instead chasing down obscure linguistic clues imbedded in medeival texts, place names, and quaint figures of speech in an attempt to reconstruct some sort of Germanic mythology (for which documentation is lacking) from its hypothetical parallels in Norse mythology (for which documentation is abundant) and the mythologies / religious beliefs / superstitions of surrounding races such as the Saxons, the Gauls, even the Greeks and Romans. This process is dull, dry, tedious, and to someone not fluent in Classical and Germanic languages, incomprehensible. If you love philology you will love these books, but if you want to be thrilled by tales of the Old Gods, stay away!! Herr Grimm does not tell many stories; all the cool stuff is quoted from his sources, and whatever of that isn't in Old High German is in Latin. _Untranslated_ Latin. BEWARE!!

Don't get me wrong; I do not regret owning this set, and I have every intention of finishing it - I'm just saying it's going to be unexpectedly difficult for me, and I can only recommend it for those with a Serious Interest in the subject. The information Grimm presents here is dense and staggeringly thorough - and it is, in a way, a very enjoyable read: the book has its own soporific charm which provides an almost physical pleasure from reading it. An entire mysterious world of unknown language and dimly-comprehended episodes from Latin chroniclers yawns before me. Should be a fun trip.

Nevertheless, my review must bear a mere 3 stars as a warning to those who only want to be thrilled by the mighty adventures of Thor: look elsewhere. This is not the right book for you to start.

Yes, a few years ago I plunked down the over a $100 cost for this recently put back in print four volume set. I don't regret spending the money. Criticisms I have you have to wade through a lot of linguistics/philology stuff and for whatever reason, even though this is supposed to be the English translation, there is still a fair amount of material in German and Latin. But there is all kinds of great stuff in this. Not for the beginner or someone with just a casual interest in the subject matter but this is a must have for any serious student of northern European culture, folklore or Odinsim. What is it about so many books written in the 1800's being superior to 99% of whats been published in the past 50 years?