Материал: Myth A Very Short Introduction by Robert A. Segal

Myth

The Indians of North America explain this by saying that if death did not exist, the earth would become overpopulated and there would not be room for everyone.

(Lévi-Strauss, in André Akoun et al., ‘A Conversation with Claude Lévi-Strauss’, p. 74)

Because myth concerns the human experience of the world, not to say the deepest anxieties experienced in the world, it would seemingly have existential import, as myth does for Bultmann, Jonas, and Camus. Yet Lévi-Strauss, like Tylor, treats myth as a coldly intellectual phenomenon: the oppositions expressed in myth constitute logical puzzles rather than existential predicaments. Myth involves thinking, not feeling. At the same time myth involves more the process than the content of thinking. Here Lévi-Strauss anticipates the focus of contemporary cognitive psychologists.

In calling his approach to myth ‘structuralist’, Lévi-Strauss intends to distinguish it from ‘narrative’ interpretations, or those that adhere to the plot of myth. All other theories discussed here do so. Whether their meaning is literal or symbolic, they deem myth a story, progressing from beginning to end. Not all these theorists, to be sure, are equally interested in the plot. Lévy-Bruhl, for example, is concerned with the world view underlying it, but he still attributes a plot to myth. For Tylor, by contrast, the plot is central: myth presents the process by which the world was created or operates.

Lévi-Strauss alone dispenses with the plot, or ‘diachronic dimension’, of myth and locates the meaning of myth in the structure, or ‘synchronic dimension’. Where the plot of a myth is that event A leads to event B, which leads to event C, which leads to event D, the structure, which is identical with the expression and resolution of contradictions, is either that events A and B constitute an opposition mediated by event C, or that events A and B, which constitute the same opposition, are to each other as events C and D, an analogous opposition, are to each other.

Every myth contains a series of oppositional sets, each composed of a pair of oppositions resolved one way or the other. The relationship among the sets matches that among the elements within each set.

Rather than set one’s leading to set two, which leads to set three, which leads to set four, either set three mediates the opposition between set one and set two, or set one is to set two as set three is to set four.

The structural meaning of a myth is both noncumulative and interlocking. It is noncumulative because the myth contains a series of resolutions of the oppositions it expresses rather than a single, gradual resolution. Every three or four sets provide a resolution, and in either of the fashions described, but the myth as a whole does not. Its meaning is thus cyclical rather than linear, recurrent rather than progressive. Each cycle of three or four sets, like each cycle of the three or four elements within a set, represents not the consequence but only the ‘transformation’, or variant expression, of its predecessor.

The structural meaning of a myth is interlocking because the meaning of any element within a set lies not in itself but in its ‘dialectical’ relationship to other elements in the set. Similarly, the meaning of any set lies not in itself but in its ‘dialectical’ relationship to other sets. By itself, an element or a set has no meaning, literal or symbolic.

A myth has the same interlocking and noncumulative relationship to other myths as its parts have to one another. Its meaning lies not in itself but in its ‘dialectical’ relationship to other myths, and the set composed of these myths represents the ‘transformation’ rather than the consequence of its predecessor. Finally, myths collectively have the same relationship to other human phenomena, including rituals, as individual myths have to one another. In Lévi-Strauss’ unique brand of myth-ritualism, myths and rituals operate together, but as structural opposites rather than, as for other myth-ritualists, parallels.

structure and Myth

Myth

Vladimir Propp, Georges Dumézil, and the

Gernet School

Lévi-Strauss is not the only or even the earliest theorist of myth labelled a structuralist. Notably, the Russian folklorist Vladimir Propp (1895–1970) and the French Indo-Europeanist Georges Dumézil (1898–1986) wrote both before Lévi-Strauss and independently of him. The common plot that, as summarized in the chapter on myth and literature, Propp deciphers in Russian fairy tales is his structure. Unlike that of Lévi-Strauss, who disdains his effort for this reason, Propp’s structure remains on the narrative level and is therefore no different from the kind of ‘structure’ found by Otto Rank, Joseph Campbell, and Lord Raglan. By contrast, the structure that Dumézil unravels lies no less beneath the surface level than Lévi-Strauss’, but it reflects the order of society rather than, as for Lévi-Strauss, the order of the mind, and is three-part rather than two-part.

A group of French classicists inspired by Louis Gernet and headed by Jean-Pierre Vernant (b. 1914) have proved the most faithful followers of Lévi-Strauss’ brand of structuralism, though even they have adapted it. Lévi-Strauss has regularly been lambasted for isolating myth from its various contexts – social, cultural, political, economic, even sexual. In his essay on Asdiwal he does provide a detailed ethnographic analysis of a myth, examining and integrating geographical, economic, sociological, and cosmological factors. But he does so almost nowhere else. Vernant and his fellow classicists – notably, Marcel Detienne, Pierre Vidal-Naquet, and Nicole Loraux – have taken the analysis of Asdiwal as their model. As the heirs of Lévi-Strauss, these classicists have sought to decipher underlying, often latent patterns in myths, but they have then sought to link those patterns to ones in the culture at large.

of Adonis: The Gardens of Adonis. Where for Frazer Adonis is an impersonal force rather than a god, for Detienne Adonis is a human being rather than a god. Where for Frazer Adonis symbolizes vegetation, for Detienne one form of vegetation symbolizes – better, parallels – Adonis. Where for Frazer Adonis, like vegetation, annually dies and revives, for Detienne Adonis, like the vegetation associated with him, grows up quickly and then just as quickly dies, once and for all. Above all, where for Frazer the meaning of the myth lies in the plot – the birth, adolescence, death, and rebirth of Adonis – for Detienne the meaning lies in the dialectical relationship among the elements of the plot – characters, places, times, and events.

For Detienne, following Lévi-Strauss, this dialectical relationship exists on a host of levels: dietary, botanical, astronomical, seasonal, religious, and social. At each level a middle ground

lies between extremes. The levels parallel, not symbolize, one another. The relationship among the elements at, say, the dietary level is similar to that at the botanical. Still, the dietary level – with cereals and cooked meat lying between spices at one

extreme and lettuce and raw meat at the other – most tightly links the others.

Detienne first associates spices with the gods, cereals and cooked meat with humans, and lettuce and raw meat with animals. Spices are burned during sacrifices to the gods. The smell ascends to the gods, who inhale it as the equivalent of food. Because the meat is cooked rather than burned, it goes to humans, who also cultivate cereals. Just as burned meat goes to the gods in the form of fumes, so raw meat goes to animals, with which Detienne also somehow links lettuce. Spices are further associated with the gods because of their relationship to the sun and so, as the place atop earth in the Greek imagination, to Olympus. Spices not only are burned by the sun but also grow where and when the sun is nearest: in the hottest places and on the hottest days of summer. By contrast, lettuce is cold and is therefore connected with the coldest places and times:

structure and Myth

Myth

the world below earth – the seas and the Underworld – and winter. To eat meat raw is to eat it ‘cold’.

Cereals and cooked meat lie between spices on the one hand and lettuce and raw meat on the other. Just as, for humans, meat must be cooked rather than either burned or eaten raw, so cereals, to grow, need some sun but not too much: ‘In the middle range, situated at a fair distance from the fire of the sun, are the edible plants, . . . the cereals and the fruits.’ Cereals are therefore grown neither above ground nor below it but in it. Where spices are gathered during the summer and lettuce somehow during the winter, crops are harvested in the autumn in between.

Spices are tied to the gods for other reasons. Less cultivated than gathered, they require no work and thereby befit the lives of the gods. Conversely, animals, eating only what they find, do not work for their supper either. But the gods eat what they want. Animals eat only what they find. The gods, then, do not have to work to eat better than humans. Animals, by not working, eat worse than humans. Humans again fall in between. They must work to eat, but when they work, they have enough, if barely enough, to eat. In the Greek poet Hesiod’s Golden Age, humans were like the gods precisely because they had plenty without working. In the future they will be like animals, refusing to work, and so presumably going hungry.

Spices are associated not only with gods but also with promiscuity. Rather than making promiscuity a divine prerogative, Detienne deems Zeus and Hera the perfect couple, even in the face of Zeus’ escapades: ‘the Zeus-Hera couple stresses the ritual consecration that sanctions the unity of husband and wife’. Not gods but spices, with their fragrant, hence seductive, aroma, are connected to promiscuity: ‘In the form of ointments, perfumes and other cosmetic products they [spices] also have an erotic function.’ Not coincidentally, spices pervaded the Adonia festival, which was celebrated during the hottest days and which was notorious for its