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Modern understanding of Greek mythology
The genesis of modern understanding of Greek mythology is regarded by some scholars as a double reaction at the end of the 18th century against "the traditional attitude of Christian animosity mixed with disdain, which had prevailed for centuries", in which the Christian reinterpretation of myth as a "lie" or fable had been retained.〔Robert Ackerman, 1991. ''Introduction to Jane Ellen Harrison's "A Prolegomena to the Study of Greek Religion"'', xv〕 In Germany, by about 1795, there was a growing interest in Homer and Greek mythology. In Göttingen Johann Matthias Gesner began to revive Greek studies and a new humanistic spirit. His successor, Christian Gottlob Heyne, worked with Johann Joachim Winckelmann, and laid the foundations for mythological research both in Germany and elsewhere. Heyne approached the myth as a philologist and shaped the educated Germans' conception of antiquity for nearly half a century, during which ancient Greece exerted an intense influence on intellectual life in Germany.〔F. Graf, ''Greek Mythology'', 9〕
==Comparative approaches==
The development of comparative philology in the 19th century, together with ethnological discoveries in the 20th century, established the science of myth. Since the Romantics, all study of myth has been comparative. Wilhelm Mannhardt, Sir James Frazer, and Stith Thompson employed the comparative approach to collect and classify the themes of folklore and mythology. In 1871 Edward Burnett Tylor published his ''Primitive Culture'', in which he applied the comparative method and tried to explain the origin and evolution of religion.〔D. Allen, ''Structure and Creativity in Religion'', 9
* R.A. Segal, ''Theorizing about Myth'', 16〕 Tylor's procedure of drawing together material culture, ritual and myth of widely separated cultures influenced both Carl Jung and Joseph Campbell. According to Robert Segal, however, Campbell’s "romantic view of myth is the opposite of a rationalist view, one epitomized by the Victorian anthropologists Edward Tylor and James Frazer".〔R. Segal, ''The Romantic Appeal of Joseph Campbell'', 332-335〕 J.F. del Giorgio has added a new turn to the comparative approach, insisting in ''The Oldest Europeans'' about present Greek myths being generated by the clash between a Paleolithic European population and the incoming Indo-European tribes.
Max Müller applied the new science of comparative mythology to the study of myth, in which he detected the distorted remains of Aryan nature worship. Bronisław Malinowski emphasized the ways myth fulfills common social functions. Claude Lévi-Strauss and other structuralists have compared the formal relations and patterns in myths throughout the world.〔 Evans himself, while studying the Minoan world, drew regularly on Egyptian and Near Eastern evidence for comparison, and the discovery of the Hittite and Ugaritic civilizations has uncovered texts as well as monuments which offer comparative material for ritual and mythology.〔W. Burkert, ''Greek Religion'', 24〕
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