“This book aims to capture, and explore, the outrageousness,inventiveness, and sheer fun that characterize classical mythology.But it is also born of the conviction that myth matters. It mattered for the ancient Greeks and Romans, and it matters for us in understanding who we are: our selves, our liberties, and our lies.”

“If ‘myth’ is a slippery term, so is ‘classical’. It is common shorthand for ‘ancient Greek and Roman’. But this shorthand has a history, and a bias.”

“Psychoanalysis and Greek mythology are two sides of the same medallion. To put it differently: without classical mythology, there would be no psychoanalysis. If that seems like too bold a statement, this chapter aims to show that it is not. It will look at the dynamic relationship forged between psychoanalysis and classical myth, and the impacts, positive and negative, that each has made upon the other.There are numerous psychoanalytic theorists, but Freud necessarily takes centre stage. Like many in 19th-century Germany, Freud was passionate about ancientGreece and its myths. He was both an analyst of the psyche, or mind (using Greek myth) and of Greek myth (using the psyche). As a result, he initiated a radical new method of enquiry, psychoanalysis, and wrote a momentous chapter in the history of classical mythology.”

“What makes someone mythic is not whether or not he lived, or lived well, but whether or not he was larger than life. Mythic heroes were – and are – outrageous and outstanding. They are phenomenal. They distil some collective ideal or fantasy. That’s why we can speak of ‘the myth of John Lennon’, but not ‘the myth of John Major’. And it’s also why Theseus made it and Lycurgus didn’t.”

“New Age spirituality purports to promote change – its mantra is ‘transformation’ – but, in reality, it endorses the status quo. It preaches changing oneself to accept the world as it is. New Agers are too busy with their affirmations and introspections to do anything like take direct action. Indeed, in some books the advice to unleash one’s inner goddess turns out to be little morethan to bring back the old ‘domestic goddess’. Using myth as one’s personal charter is nothing new (as we saw in Chapter 3), but when Alexander the Great chose Achilles, the psychopathic hero of Homer’s Iliad, to revere and emulate, he did so with action in mind. Alexander used classical myth as his ‘life coach’ and changed the world. New Agers use classical myth to ensure thatthe spirit is soothed, the horoscope reassuring, and the house clean, but the world stays the same.”

“Ancient astrology was rather different from the modernhoroscope. Its more learned practitioners enjoyed intellectual respectability, and there was a substantial overlap between astrology and philosophy. People would consult astrologers on anything, from the time and manner in which they were going to die to who was likely to win in the chariot-races that afternoon.The chronology of the origins and development of astrology are impossible to establish, and were debated even in the ancient world. Suffice it to say here that the Western tradition was one of many traditions: Indian, Chinese, Middle Eastern. It was Ptolemy, the Hellenistic geographer and astrologer, who first laid the technical foundations of Western astrology in his Tetrabiblos(‘Four Books’). But the rise in the prominence of astrology was closely tied to the Roman imperial regime. It greatly benefited emperors to have their sovereignty ‘written in the stars’.”

“It was important for a Roman of this period to get his Greekmythology right. Being able to identify who was who and what was what was a sign that the viewer was a person of culture and status.”