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    14 views5 pages

    Csapo 2005

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    Article of conservation

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    © All Rights Reserved
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    of 5
    wythology apo, E. Introducing im Author: Csay Publisher: Blackwel Place: Oxford Tit Book title: Theories of my ISBN: 0631232478 Year: 2005 ARNO: 277256 Introducing “Myth” ‘neneversereone doe something, on ay sik: What eth opposed Joti Fon wa dss ver ou gue? We psu it tea a ‘ole? And furter How fr does th subtly of te stoton exten? ‘And whore des Hea asay by Nits, Merged, § 529, Definkon is never the innocent Sst step ina process of empl! discovery thot ite someties made ta seem it rather always the Bal precipitate of an seedy elaborate (ory. To bosin with a defiion i therefore 1a ‘sn important sense to begin tthe end, and to urge acteptance ofa posi= lion before presenting the arguments or the evidence. IF Beg with & scussion ofthe problems of defining myth, isto uige suspicion In tht ‘hapte fook with partiular ear at a definition which has become stand ‘ard and perhaps even represents general common-sense consensus. wil show how it predisposes the reader to adopting 4 methodologieal pe Spective akin to that of comparatsm, which wll be studied in Chapter 2. In the end I wil olfer my own definition, whic Is no less loade, and akin (othe ideological perspective studied in Chapter 6, Since this book is about other people's theories, ti not at all necessary to accept this definition either. Awareness of my definition does, however, allow the ‘reader to understand why this books shaped in the way that tis argue, ramely, that theories of myth themselves to a large degree constitute ‘aytholopet, But much depends on what we tmean by “myth Lat vs begin wih a couple ef onary tla about deen lo # famous anicle reviewing various defaiions of myth, lth Thompson (1968) alludes to an East Indian folktale about three bind men. An elephast ‘wandered down the road and stopped baie them. Sensing tat some great begat had come ito the mide, dhe bli! ment couche! te elephant to cover its nature, The fst bind man felt the trunk ead "I ke 2 tropveina “uvrw” 4 water pp." The secon blind man fl se ear and sid tothe fit “Clary {his ass lke a fan." The third ft the side of the arial ana sid “Idiots! ‘You are both wrong. This beasts lke a throne.” “Among the many definitions of myth the mest common weakness selec tivity, There are many myths inthe world: privileging myths of » certain type as “real” myths will hape the materia to Mt many @ predetermined theory, For example, Jane Hasson, who argued that mys are conteted swith tes, urged that "it would be convenient ithe use ofthe word myth ould be confined to such sequences, suth stories as are involved in its (@963b: 331, and Joseph Fontenrose formulates a similar view (195% 434); “is undeniable that myths ae closely attached to rituals. Infact, fa story has not boon asociated with cult or ritual, explicitly or implicitly, itis etter not to cal it myth bot legend or folktale" Such definitions tempt circularity. If the theory says tht all myths are based on rial then the definition excludes from study everything that ot etal. After ‘preliminary sorting, the myologis is pleased to observe that what all his myths have o common i that they ate based on ritual ‘Second snedote. There i an ancient story shout Plato's school, whic, like the later Groek philosophical schools, had a mania for defining things. Diogenes the Cynic attended one ofthe lectures at which Pato was applauded for defining “Man” as “an animal, biped and feathers.” Diogenes left the room ta retum a litle ater, holding vp a plucked chicken, announcing “Here is Plato's Man!” So Plato amended his definition, adding the words “having broad nail” Ifthe fst anecdote Is cation against Saying to lil, this is one against saying too much. Above al, fone must beware of dafitions that are mere complations of empirical and often trv distinctions (wualy drawa, as in this case, to "pin down” a predetermined category concep). AS with Pat's definition, every challenge and change in perspective ill regire farther supplements If Diogenes browwht in a prairie dog the definition would have been expanded with “and not excessively hairy.” But what if such emplrcal research is wrong in assuming that the objects are simply out there waiting fo be collected and studied? Then such discriminations are not only trivial, they ate arbitrary. At the very least, since myth i a human produet, some account must be given of the attitudes and needs of the ators as well asthe attudes and needs of the observer, Tt may appear thatthe safest solution to the problem of defiition is to see how the term “niyth” is actualy ufed. But by whom? Ordinary lsage would apply the term tom story thal is considerd false (a purely Fettious narative,” according to the Oxford Engl Dictionary), but ‘ost experts wil sy tat inthe goeiety fr which the myth sa nyt its ‘oality 88 myth usually depends upon ie being received as true myth trnapucine “TH 3 is tue for those who uses" according to Leach 1982: 6). The quality tf the object assumed by the observer #8 diametrically opposed to the ‘uaity assumed by the patipant, From what has already been seid, some Sttention will have to Be pid to both ofthese responses. et us examine a classe and much-ited attempt by an anthropologist to come up with a éefition of myth based on the coneeptuazatoe af Inyth by the mythmakere themselves. The study i by Witiam Bascom (2965), and is based on the recorded abservations of lolkloiss and Snihropologists studying myo ao nonliterate and traditional societies. ‘rom this data beconcudes tat myths ace" [verbal] prose raaives which, invehe socegy in whith they are (old, are considered to be truthful sccountsof what happened in the remote past (2965: 4). Dy prose nar ative, Bascom meant form of orl rection of a tale. Myth te sppar tently not myths when they are writen down, but only when they ste told by word of mouth, Narative also means tat it has some for of 8 story, wth beginning, snide, and end, and some form of continuity of theme, Thatacter, oF nevrative purpose, Prose narratives also include legends Sd flittes (even jokes and anecdotes, which Bascom thinks subtypes ft lgends ad fllteles) Lagends are defined as “prose narratives whic, ‘ke myths, ave regarded as tre bythe marator and his audience, but they lve sel in'a period considered less remote, when the world was much ss today.” In oppostion to myths and legends, "folktales are prose ‘esratives which are regarded a tion” The mai criteria forall hee, then, is that they be prose and orally delivered syne legends ‘aes ‘ought te . Word etsy + Ue thought true, then myth o legend, If thought untree, then folktale If true and refering fo remote dae when the world was unlike iti today, then myth, but eve and refering to a les remote time when the word ‘was more or lesa itis oday, then legend. This short definition ia good tne, and we will make some wse of i later, but I suspect thas some of the fauls of he kind of partial vision which the tale ofthe bind mer and the elephant cautions us against. Bascom himself fei this definition i too broad, and wo gives numberof rte more specifi criteria which ‘istingush myth, legend ead folktale. These ist a potenally unlimited Series of enpica distinctions based on the observation of already pre- Getermined categories the sore of thing for which the anecdote about Diogenes and th chicken isa caution Bascom 1965: 4-5): 4 isropyeine “Myr” ys ae the embudient of dogs hy ae sly sed ad th fre ote agocated with tology mad This man ats sr oa ue blgy, they oes have hun sy are {nina dee or caters heroey wher acon se tina exer wos Sicha the sy or ander ht coun for ter tbe wo, ff mankind of Seth, ofr charset bd inl gegrphe {estuer andthe genre lst, Ty say recount he ae af ‘hed hve slaty lon, Endy 08 ret, hits tests my purport “oxi” deta {ceremonial prapera or itl uby soe mos be ered Legends ae more fe sl th sce, 38ers arc man. They tel gation, ware a tore, Sed fa aoe, Chi kgs, the senso ning dyes. nti ey oe en inary ey so coe ta nsf utd esr, gon fn it ory tay wy ni he hy ‘open, bt ales uni cod te venta sal or han chante For brevis sik have eed the mumber ofthese empiri dtintions, ‘but the style is clear. = ow dts Bastom aie a hese fino? Let us ke the tease distinction whch the Sscrininntor between myth and legend On the ‘ne hand an foal onthe other Forth Bstom pot ost hat ‘ey arge number af eres ve the pate word myth legen, 1nd “folate” For example the Tobin anders have Li (gt), Uwogu Oegens, and Rukeeeb (tales Ye ever clr wher thee ext no expt vonblry esti, Bascom cans that phi oneepieldnetons can be demonstrated by terns ine sy ‘nd forma sete ofthe naratves Some itis ase conventions desing an losing orm to sings oka rom myth, gens, td oer forms of sour. These verbal formule may war te lr tener that wat ging to be ei otf beaks a ath, Ashant orator bein als by sping "We do not ely tea, we do nt realy tieen "ad en wi "7h my sory, leh ate relate be Sweet ii nt be swe, sme yos may take st te and the et you tnay pris me for" Inthe sme way European litte eg an ens wih tag aring ta ftion “Once upon aime.” or "And they Ted hpoyever alter requ the isencro eee sory ws elon ven exttexalasocaed behavior cen show te dsinton. Tae arn tale my bet tere! ties of Sy. Marsal aa ‘obrand anders the Fla and the Yorn a bave Taboos again vraopueine “MYTH” 5 telling folktales before dark, but sexious stories (myths and legends) may be told at anytime of day. Should they tll folktale ding the day, the Felon belive that they rk the los of clos relative, and the Marshals thatthe narrator's and fsteners’ heads wil swell up a "big a a house ‘The Yoruba ony fear that telling a folktale during the day will eause the narrator to lose his way inthe stry. Even the tine of year appropriate fo the tales can mark the dsnction. The Trobriand reste the telling of folktales to the month of November, between the planting and fishing ‘Season; legends maybe told at any te, bu especialy during te pied fading voyages: myths are normally told ring the preparation for ‘uals performed et diferent times ducing the year. There ae also other [Kinds of eonstants upon the naratrs and Isteners which are sald fo mark the astinetio between the categorles of tale. In Havait no listener may pas in ont ofthe taller of a myth Ascong the Init a storyteller must feel myths verbatim alter a canonical ora text, bu allowed to dis play virtuosity by introducing vations into a folktale. Families inthe ‘Frobriand islands eegard folktales a= private property, and fathers teach them to their soos inthe privacy ofthe badroom aftr the rest ofthe fam iy has eotied but myth end legends are publi ‘So whats wrong with Bascom definition? It appears objecsive, based ‘onthe obsevation ofthe facts ~ and fcs of reception: the concepts of the mythmakers and mytaheares themselves. Bu is it? If we consider the posi that some ofthe data are distorted by the lens ofthe observer, }y his intellect mille, fs insutional allegiances, and his professional abs, we may be struck by a numberof coneidences. ‘Basom was a iodern Westem anthropologist of compara persuasion with profesional interest in folkore. Antbropolglts inthe 2960s were Almost exchsvely interested in nonlterate and “traditional” societies Surprisingly of ot, Bascom fnds that myths are oral tradiona tales Conveniently, myths can only be found in those paces where, a8 « pro fessonal anthropologist, Bascom is uniquely equipped to look for them. ‘ssa specialist in an ancien eultre, 1 dafos that | have serious dif ‘ies with Bastom's insistence on oraity and prose, since nearly all ancient futures have transmited ther mythology primarily in writen form, ‘ets, and visual fens, Any definition of mth that excludes the contents DF the Thad, the Mesopotamian Epic of Gilgamesh, the Hitite Song of Uttam, oF the Vedle scriptures of india to me seems ungersuasve ‘otwitistanding minor acipxe chauvinism, Bascom betrays his intel Teetal and cultural vantage point in fondamental ways Folkiorss have habitually distinguished between myth, legend, and {othsle since the Sime of the first collections of folkiore by Jakob and Witteim Grinvm, who began to record tonal tales in Germany, 6 ernoovensa “ayn” and simutaneously created the sence of flrs, inthe early nineteenth ‘century. Yet is noteworthy tat neither English nor any other European Tanguage tration made ths distinction belore thie tne. The English term “folktale” (aspired by the Grimms conception of Marchen betraye the origin of the concept in German nationalism, with its Honiation ‘of the German Volk, as does the Zolish term “folklore” ft. folksong, {olicevstom, et). Given the historical coetingeney an, indeed the very short fe span evea in European tongues of te tripartite classidcstion of ‘ora traditional narative genres, it would be remersable to find that his system of clasification sotherwite a human univer "The comparatist a Bascom comes out in the sile ofthe argement, but also the working assumptions that support that ste, He introduces 477 Position and backs iby listing Mlstative examples from diferent cltra Contexts. The more massive the lists andthe more disparate the cultures ‘he better, a8 the argument could succeed by progressing pals pon phalane and rosin the reader resistance by th sheer weight and breadth fats examples the diversity of the example, as one hopscotces over history andthe globe, predisposes the reader to believe thatthe propos tons they ilustrate must be universal or atleast somehow normal. Is true that Bascom lists exceptions In the matter of vorabulay distinctions, for example, he nots thatthe Fonapeans and Hawaiian ofthe Pai, like the Dakota and Kiowa of North Americ, only distinguish “folktales” {com “mytivlegen” The Winnebago only distinguish two categories of ‘uratve, both of which ae true. Others, ike the Wind River Shoshoni, have only one word for all narratives. The st of exceptions, t00, is @ stylistic feature of comparatist argument. I serves to give an impression fof exhaustive tharoughness, Neary always, however, the Ist of positive examples far exceeds the numberof exceptions and tis is nearly always bocause the lst of positive examples includes everything known to the ‘weiter and the list of exceptions iludes only a few cases, selected from 4 potential list which could be a least along as the frst (he does no, for example, mention that Greek knows 90 dtinction between myth, legend, and folktale). Rhetorcally, exceptions ave paraded, ike freaks in circus, 10 prove a general rue. But one cannot begin an argument by Ustng all dhe words for myth and legend when one has st aut to establish the equality of these concepts 4 the Best pace In casting his wet far and wide to produce a defiaisnn ‘whic wil fit al cultures ora lest all known myth-producing cultures, Bascom ends up tangled in hs own coltral assumptions. In applying a wide vaity of afferent ere, an anthropologist may succeed in for- ‘ing the distinctions made by other cultures int familar pigeonboles, but ‘when one empties one of tese pigeosholes and compares the contents iwrnapyeine "wernt 7 Stubopo aps trai ve" of "scred” realy enn ene ADE horn sateen erate te Rite problem of using formal or content enter for deiton of 8 ivraopucine “wrra! ‘or whatever, But it isan arbitrary and Procrustean method of dealing withthe problem. te alo out of ine with much exrrent thinking about the way verbal and conceptual eategries work. A more helpfol model, which has been urged for genre concepts in literary studies generally, Is @ looser sort ofclatifation system which goes back to the so-

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