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Duekheit’stnaxim th tion is suggested somewhere you itisawrongone prvedtobeominosinthieentots What we can see now is that as the New Year myth and ritual complex ca fire, attention switched to the initiation from the dying god's ashes. Before the 196 1939) was the only major study inthe clas on scheme was applied to Greek myths and ‘consistent manner, to which we might add G. Dumézil’ Le probleme des centaup Fraties antiques” (1928). The proviso in the classical fi important, however, for outside that Od Persian contexts, numerous studies were devot ‘mannschafien, and Geheimbiinde, which were g reflections of groups of youths in the initiation pha tween these with the Greco-Roman field—in th the Greco-Roman field century. ‘and Rebirth (2958) has done much to make the typical characteristics of i more widely known.'* In the same decade of youthful elan and student prote P. Vida el a study in whick were subjected to times.” [Myth and Ritual, ld and New 207 ng point, itis partly because afew younger specialists owe thelr inspiration Burkert and partly because, in my view, it was Burkert, more than ‘else, who placed the initiation complex in the context of the myth and roach. Burkert is, afterall, the most iuovative scholar of Greek rel 80 His Weisheit und Wissenschaft 5) had already drawn at gas presented in “Krekopicensage und Arrhephoria” (196 hand "The rite prescribes that each year the Arthephoroi, two girls cen seven and eleven years of age, are to be secluded on the Acropolis, where ‘to weave the peplos for Athena. They are assigned the task of taking. ma to them, to Aphrodite's spped in cloths, The myth ‘ancient king, Aglauros and Herse, to whom the goddess Athena gave a that they were for RRENTOPeN However, they disobeyed, and what they inside—(one or) two shakes and the Erichthonius child—frightened Ives down from the Acropolis. The myth respectable girls, too, for they came from upper-class circles. Apar at has been ex- lusion) for that purpo ith death by a wicked father puberty into a young woman, ave-taking and new beginning, for boys have often been elab dmore fully —play an important role. During the period of ech the “work-compl ds ofa specialist*—and her female sexuality will have to be unsealed. 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That this is not the case as far as the = sy oe lose oats bth je ee epee car tne ae fully entitled to give a maximalist interpretation with the help I dangers, as formulated ab this right above all because elsewhere and under more favor he Ody finds himself the bas drawn attention to intiatory elements in later myth or in the case ofan adventurous wandenal Nonetheless, the reader asthe righ oases here therefore, thatthe problen Gl Tefor one, tend to shy away fom reducing the Odyssey to an Ho such a drastic and rather mechanistic way, for two reasons fsthat this would mean squeezing a great umber of elements eke, whereas we have a wider and more natural interpretive Gisposal.™ Nobody, however, should accept ead Bremer’ article itself, in which mote arguments are ad se briefly quoted here—the wooden horse a the hobbyhorse of orinstance, The second reason is that by following fied (once again) to reduce, mechanically, all myths ofthis genre ble world to one relatively narrow ritual scheme. “It would be pos Jes n myth and 1 referring to sacral arguments hasbeen have been suggested, such as, statem 4 primeval Flood—if we may eves in his theory any more. An kind now, too, everything always seems to jon: Penelope isa gi are generally locked up in secret rafts (spinning in the detail that all the elements belonged to is some affinity between Hex ks dl ever, it might be proves dic tiery Benne creer jy i danger, e. ld be even more per really mystery texts” (from Merkelbachis preface). is discussion is fully comparable and endless, because the thesis 1d not be proven until an immedi the signals pointed specifically to one type of that an “dys:Approaches to Groeke Myth complex or even toany ritual whatsoever? To look for a jon we now turn to Walter Burkert for the second ti ho can guide us, by way of an approach we have not yet discussed, 6. Eppure Si Muove: Myth and Ritual Pari Passu “Iason, Hypsipyle and N al studies had not yet a always be connec ephoria complex he had discussed before—in which the connection is sp spurred on to consider the matter afresh, One ‘of Lemnos.** According to myth, Aphrodite snch as punishment for some offense. The heir husbands refused to have intercourse with them and took Th reed order: thereafter, the demographic balance was set smnian fires to be extinguished mks myth and rite emphati ‘women of Lemnos are said to keep men off by chew pica ofthe transi ‘own way In both my hhe hints more than once that myth and ritual, in the final analysis, mone single origin, for instance when he maintains that myth may be- dent of ritual (14) or when he stresses the importance of myths for ession may prevent real disaster. Myth, howe Here, too, the theme is menace and death, but now a beings, whereas the ritual confines itself to animals: “only the myth treme what, by ely remind us of Harrison's second myth and pri passi"—notably in the shape it was given by so {quoted above, Kluckhohn above all. This impression is ‘to Burkert’s “Griechische Mythologie und die Geistesgesc a treatise published ip. Harrison and the122 Approaches Greek Myth ‘Myth and Ritual, Old and New 183 place everything within this struct cea cone eee ee sical and dramatic forms, and preeminent soi actions K ingainsThe nel oa observed that with humans, too, ‘ritual behavior might become car its original roots and acquire some new function fostering ning behavior! Sociologists and anthropologist ‘ontexts that the integration of the group 15 cle eerie Sec the tet found and an peso fy Sica one a back, the hero being chased by the adversary; success is ther bel 4 rethe ere interpreted by Burkert as rit iological actions. We knew that the ie should be understood asa relic from Paleolithic hunting cus to many a reader t lar that strongly appeals to i sly appeals to Burkert, it may come as a surpr 2 ane, therefore, doesn fore, does‘not saa Hout oll onto a sacred stone derives, in the 6 ory. Whether such interpretations are ese two views for tes oe ae Swann Opens er Se ieee ta Ne eect nye ey weenie es, and it may even. have essentially done no more than arran ‘evaluate. That the critical aspect was empha: of the discussion may be explained by the fact lon signal, the effect of which s Linda : 1g been concluded and assessed, swing, That is wl al observations can cer- Io not want to conclude, however, without * With many animal species living. oup behavior possessed an evidently] ‘These ritual acts are hi tual highly stereotyped, repeated and exaggerated, often ms124 Approaches to Greck Myth, ‘once more gathering in the lines we have observed so far. The res fa ‘may no doubt strike the rea e tters worse, ike the reacler as sweeping, To make matters wors be mutually exclusive: the myth and ritual complex of the 1g god-—on the one hand, and that sw them from the perspe 1e two complexes we have ers, but not many or such easily recognizable on protagonis ng effortlessly fro avai a ym one complex into the next (m 2, How can we explain plain that some enthusiasts trace back the ent hereas others reduce a cepeatedly drawing paral 4. What do we ‘experience of anarchy, and so forth, ‘one to explain that both c just give specifi f ic of the Odyssey and the sto ind the story of Troy connect scout hart mands ‘Myth and Ritual, Od and New #35 si been obligated to decide, after reading section 2 of this chapter, rad been transformed nto a myth in tiscase, would no: the New tf fall and return ofthe sacral King and the batting ‘god have been That was made long ago by Raglan (and above have been essential nd that of initiation, havea firmly related itu lentical basic patter old sit the séparation); there isa period of een old and new ' belly: the marge); the new investiture, return and “shows associations with a process of na is not immediately relevant. What matters al situations and the mythical symbols in ity of the two myth and The old one seemed outdated, the new one is not as new ‘work has not yet been taken account of in the been asked 1e most elementary and pri Potcioogical) functions has been conserved and transformed, those points where bum y jental calamities126 Approaches to Grek My " si [Myth and Ritual, Old and New 127 tural relationship between these two “rises” in a a Sony pre yr paradigms are, as a rule, not radically exclusive. ‘This tolerance has laced in a historical evolutionary perspective. This seems ton" co i eck implied In Burkert’ clearly evolved view! The author of "Kektop anthropology the qualification “polyparadigmatic.™** And this 's exactly the new paradigm introducing the social interpretation of myth and haz cleared the way for explanations that were unheard of in the firsthalf of " tdeth century—Tam especially referring tothe application ofthe concept ee ene ee iin" both in the rte of initiation and in the festivals of reversal—the mio n ing erin an yn means completely eadcateso places the old one Fst 0 very remote reminiscences from even Paleolithic action pate ee 3 the two patterns described by es ee eae P pot (and did not) deny that the presence ofthe two patterns deseri oe ine Serer fire). When Burkert discusses phenomena of hand ritual theorists can actually be demonstrated. What I oppose is the ton (29-30), initiations Sound to play cay vrrian, one-sided interpretation of such mythical patterns from the point of y oriented argument (eres fof just one of the complexes. Second, Ido not doubt that chere are myths the final analysis, go back to some New Year scenario, or that there are think ie unlikely that all ‘with the scenario described above have din either one of still acknowledging that prepared to acknowledge the cf deeth poycheogy eo = aa ve all in tem d that was my chief aim—this phenomenon explains why the champi- eas paar a the two complexes have 0 often encroached upon each others ter ies. bythe tm cok who works with only one ep Hs "boda re cece and ch, depend be Ea a ee ee ae os ‘our two complexes and in fairy tales and myths of the Odyssey type. Equating’ d i : sauces of goose and gander does not disqualify either of them, Nor does it ental Frazer sighs: “The longer I occupy myself a depreciation of the remarkable progress made in our field through the rece ‘questions of ancier h the more diffident I become of success in shift in our model of interpretation, as I hope to have made abundantly cle® ‘with them, and Lam 10 spend our years in search- in the natural sciences some implications of Kuhn's concept of “paradi solutions ofthese insoluble prol ‘has been pointed out more recently d is isa pessimistic expression of what I found more hopefully phrased by the128 Approaches fo Greek Myeh anthropologist E. M, Ackerknecht: “If anthropology returns to the method” (and as we have seen, recent devel recent developments in the border pology and the Classics tend e Sisyphus’ stone rolling but landing ata higher level each time? Let us h even if the stone turns out to obey Zeno’ laws. the articles in Calder 1991 are important soutces, For an annotated bibl zslation and offered many suggestions for improving the text. To my sincere gratitude. ie 1. The following is only a selection of ‘Myth and Ritual, Oldand New yn of this volume, the After publication of this chapter in the wool: JG. Frazer andthe appeared: R. Ackerman, The Myth and fs (New York, Robert A. Segal, The Myth and Ritual Theory: An raphy in A. D. Nock, Essays on Religion andthe (Oxford, 1972), 966-86. als” Journal ofthe American Academy of 977): 49 Greek Religion (1985) and Structure and History in Greek Mythology and of Kerényi and Dumézil is beyor sce J. A Saliba, “Homo Religious” in Mircea Eliade: ic representatives rest for the study of