Editing Paganism (section)

==== Late Modern Romanticism ====
The 19th century also saw much scholarly interest in the reconstruction of pagan mythology from folklore or fairy tales. This was notably attempted by the [[Brothers Grimm]], especially [[Jacob Grimm]] in his ''Teutonic Mythology'', and [[Elias Lönnrot]] with the compilation of the ''[[Kalevala]]''. The work of the Brothers Grimm influenced other collectors, both inspiring them to collect tales and leading them to similarly believe that the fairy tales of a country were particularly representative of it, to the neglect of cross-cultural influence. Among those influenced were the Russian [[Alexander Afanasyev]], the Norwegians [[Peter Christen Asbjørnsen]] and [[Jørgen Moe]], and the Englishman [[Joseph Jacobs]].<ref>Jack Zipes, ''The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm'', p. 846, {{ISBN|0-393-97636-X}}</ref>

Romanticist interest in non-classical antiquity coincided with the rise of [[Romantic nationalism]] and the rise of the [[nation state]] in the context of the [[1848 revolutions]], leading to the creation of ''[[national epic]]s'' and [[national myth]]s for the various newly formed states. Pagan or folkloric topics were also common in the [[musical nationalism]] of the period. Paganism resurfaces as a topic of fascination in 18th to 19th-century [[Romanticism]], in particular in the context of the literary [[Celtic Revival|Celtic]], [[Slavic reconstructionism|Slavic]] and [[Viking Revival|Viking]] revivals, which portrayed historical [[Celtic polytheism|Celtic]], [[Slavic paganism|Slavic]] and [[Germanic polytheism|Germanic]] polytheists as [[noble savage]]s.{{rquote|right|Great God! I'd rather be<br />A Pagan suckled in a creed outworn;<br />So might I, standing on this pleasant lea,<br />Have glimpses that would make me less forlorn;<br />Have sight of [[Proteus]] rising from the sea;<br />Or hear old [[Triton (mythology)|Triton]] blow his wreathèd horn.|[[William Wordsworth]], "[[The World Is Too Much with Us]]", lines 9–14}}

In Italy, with the fall of the [[Papal States]] the process of [[Italian unification]] fostered [[anti-clerical]] sentiment among the intelligentsia. Intellectuals like archaeologist [[Giacomo Boni (archaeologist)|Giacomo Boni]] and writer [[Roggero Musmeci Ferrari Bravo]] promoted the restoration of Roman religious practices.<ref name="giudice">{{cite journal |last=Giudice |first=Christian |year=2012 |url=https://www.academia.edu/9521300 |title=Pagan Rome was Rebuilt in a Play: Roggero Musmeci Ferrari Bravo and the Representation of Rumon |journal=The Pomegranate |volume=14 |issue=2 |pages=212–232 |doi=10.1558/pome.v14i2.212 |issn=1743-1735}}</ref><ref>{{cite book |last=Buscemi |first=Francesco |year=2019 |chapter=The Sin of Eating Meat: Fascism, Nazism and the Construction of Sacred Vegetarianism |editor1-last=Gentilcore |editor1-first=David |editor2-last=Smith |editor2-first=Matthew |title=Proteins, Pathologies and Politics: Dietary Innovation and Disease from the Nineteenth Century |location=London |publisher=Bloomsbury Publishing |page=144 |isbn=978-1-350-05686-2}}</ref> In 1927, philosopher and esotericist [[Julius Evola]] founded the [[Gruppo di Ur]] in Rome, along with its journal ''Ur'' (1927–1928), involving figures like [[Arturo Reghini]]. In 1928, Evola published ''[[Imperialismo Pagano]]'', advocating Italian political paganism to oppose the [[Lateran Pacts]]. The journal resumed in 1929 as ''Krur''.

A mysterious document published in ''Krur'' in 1929, attributed to orientalist [[Leone Caetani]], suggested that Italy's [[World War I]] victory and the rise of [[fascism]] were influenced by Etruscan-Roman rites.<ref>{{cite web |first=Sandro |last=Consolato |date=18 October 2017 |title=La Grande Guerra degli esoteristi |url=https://www.tempi.it/la-grande-guerra-degli-esoteristi/ |work=Tempi |language=it}}</ref>