From southern Greece to northern Russia, people have long believed in female spirits, bringers of fertility, who spend their nights and days dancing in the fields and forests. So appealing were these spirit-maidens that they also took up residence in nineteenth-century Romantic literature. Archaeologist and linguist by profession, folk dancer by avocation, Elizabeth Wayland Barber has sleuthed through ethnographic lore and archaeological reports of east and southeast Europe, translating enchanting folktales about these dancing goddesses as well as eyewitness accounts of traditional rituals texts that offer new perspectives on dance in agrarian society. She then traces these goddesses and their dances back through the Romans and Greeks to the first farmers of Europe. Along the way, she locates the origins of many customs, including coloring Easter eggs and throwing rice at the bride. The result is a detective story like no other and a joyful reminder of the human need to dance."

In the past, girls from rural southeastern Europe spent their childhoods weaving, sewing, and embroidering festive dress so that upon reaching puberty they could join the Sunday afternoon village dances garbed in resplendent attire. These extremely colorful and intensely worked garments were often adorned with embroidery, lace, metallic threads, coins, sequins, beads, and, perhaps most importantly, fringe, a symbolic marker of fertility. Over time new forms of dress were added, so that by 1900, a southeastern European village woman's apparel consisted of millennia of layered history. Even today this dress continues to be worn on festive occasions and by older people in rural areas.

Lavishly illustrated, "Resplendent Dress" from Southeastern Europe features fifty stunning nineteenth- and twentieth-century ensembles from Macedonia, Croatia, Albania, Montenegro, and neighboring countries, plus one hundred individual items, including aprons, vests, jackets, and robes. Elizabeth Wayland Barber traces this twenty-thousand-year tradition of dress in fascinating detail.

One spring morning two men cutting peat in a Danish bog uncovered a well-preserved body of a man with a noose around his neck. Thinking they had stumbled upon a murder victim, they reported their discovery to the police, who were baffled until they consulted the famous archaeologist P.V. Glob. Glob identified the body as that of a two-thousand-year-old man, ritually murdered and thrown in the bog as a sacrifice to the goddess of fertility.

Written in the guise of a scientific detective story, this classic of archaeological history--a best-seller when it was published in England but out of print for many years--is a thoroughly engrossing and still reliable account of the religion, culture, and daily life of the European Iron Age.

Includes 76 black-and-white photographs.

Why were Prometheus and Loki envisioned as chained to rocks? What was the Golden Calf? Why are mirrors believed to carry bad luck? How could anyone think that mortals like Perseus, Beowulf, and St. George actually fought dragons, since dragons don't exist? Strange though they sound, however, these "myths" did not begin as fiction.

This absorbing book shows that myths originally transmitted real information about real events and observations, preserving the information sometimes for millennia within nonliterate societies. Geologists' interpretations of how a volcanic cataclysm long ago created Oregon's Crater Lake, for example, is echoed point for point in the local myth of its origin. The Klamath tribe saw it happen and passed down the story--for nearly 8,000 years.

We, however, have been literate so long that we've forgotten how myths encode reality. Recent studies of how our brains work, applied to a wide range of data from the Pacific Northwest to ancient Egypt to modern stories reported in newspapers, have helped the Barbers deduce the characteristic principles by which such tales both develop and degrade through time. Myth is in fact a quite reasonable way to convey important messages orally over many generations--although reasoning back to the original events is possible only under rather specific conditions.

Our oldest written records date to 5,200 years ago, but we have been speaking and mythmaking for perhaps 100,000. This groundbreaking book points the way to restoring some of that lost history and teaching us about human storytelling.