Modernism, as a powerful movement, saw the literary and artistic traditions, as well as pure science, starting to evolve radically, creating a crisis, even chaos, in culture and society. Within this chaos, myth offered an ordered picture of that world employing symbolic and poetic images. Both W.B. Yeats and Angelos Sikelianos embraced myth and symbols because they liberate imagination and raise human consciousness, bringing together humans and the cosmos. Being opposed to the rigidity of scientific materialism that inhibits spiritual development, the two poets were waiting for a new age and a new religion, expecting that they, themselves, would inspire their community and usher in the change. In their longing for a new age, archaeology was a magnetic field for Yeats and Sikelianos, as it was for many writers and thinkers. After Sir Arthur Evans’s discovery of the Minoan Civilization where women appeared so peacefully prominent, the dream of re-creating a gynocentric mythology was no longer a fantasy. In Yeats’s and Sikelianos’s gynocentric mythology, the feminine figure appears in various forms and, like in a drama, it plays different roles. Significantly, a gynocentric mythology permeates the work of the two poets and this mythology is of pivotal importance in their poetry, their poetics and even in their life as the intensity of their creative desire brought to them female personalities to inspire and guide them. Indeed, in Yeats’s and Sikelianos’s gynocentric mythology, the image of the feminine holds a place within a historical context taking the reader into a larger social, political and religious space.

In this, the first sustained feminist analysis of Yeats, Elizabeth Butler Cullingford resituates his love poems in their cultural and historical context. Yeats himself said that when he started to write verse, "no matter how I begin, it becomes love poetry." Cullingford argues that the politics of sexuality are at the heart of his creative enterprise. From the early lyrics prompted by his frustrated love for Maud Gonne through later works such as "Leda and the Swan," "Among School Children," and the Crazy Jane sequence, she traces the complex intersections between history, aesthetics, and desire. Cullingford shows how women's demand for emancipation brought pressure to bear on the conventions of love poetry, which idealize woman as an aesthetic object; and how Yeats's revision of these formal conventions modifies his idea of the Irish nation, which has traditionally been represented as female. Yeats described himself as "a man of my time, through my poetical faculty living its history": his love poetry bears the impress of the shifting balance of sexual power and the struggle to define a postcolonial Irish identity.

From its ancient incarnation as a song to recent translations in modern languages, Homeric epic remains an abiding source of inspiration for both scholars and artists that transcends temporal and linguistic boundaries. The Cambridge Guide to Homer examines the influence and meaning of Homeric poetry from its earliest form as ancient Greek song to its current status in world literature, presenting the information in a synthetic manner that allows the reader to gain an understanding of the different strands of Homeric studies. The volume is structured around three main themes: Homeric Song and Text; the Homeric World, and Homer in the World. Each section starts with a series of 'macropedia' essays arranged thematically that are accompanied by shorter complementary 'micropedia' articles. The Cambridge Guide to Homer thus traces the many routes taken by Homeric epic in the ancient world and its continuing relevance in different periods and cultures.

The texts, images and events of the ancient world have been used both as sources of authority and exploitation in politics, culture and society and as icons of resistance and contest. How classical culture is transplanted into new contexts, how texts are translated and performed and how Greek and Roman values are perceived and used continues to be a force in current debates. The main concepts and explanatory frameworks used in the field are introduced through chapters on reception within antiquity and case studies of more recent receptions from Africa, the Caribbean, Europe and the USA. The book will be of use to all those interested in the relationship between the arts, culture and society as well as to students and teachers of classical subjects and of literature, drama, film and comparative cultural studies.

Tim Conley’s Useless Joyce provocatively analyses Joyce’s Ulysses and Finnegans Wake and takes the reader on a journey exploring the perennial question of the usefulness of literature and art. Conley argues that the works of James Joyce, often thought difficult and far from practical, are in fact polymorphous meditations on this question. Examinations of traditional textual functions such as quoting, editing, translating, and annotating texts are set against the ways in which texts may be assigned unexpected but thoroughly practical purposes. Conley’s accessible and witty engagement with the material views the rise of explication and commentary on Joyce’s work as an industry not unlike the rise of self-help publishing. We can therefore read Ulysses and Finnegans Wake as various kinds of guides and uncover new or forgotten “uses” for them. Useless Joyce invites new discussions about the assumptions at work behind our definitions of literature, interpretation, and use.