By Graham Anderson
The Greek and Roman international is usually famous for the rationalism of some impressive thinkers. This e-book is ready the conventional superstitions, ideals, taboos, folk-remedies, ghost tales, and folks stories that haunted the remaining. alongside how it considers such questions as, Do sleek methods support or prevent our makes an attempt to determine historic superstition from the interior? will we holiday down the obstacles among folks stories and myths? Did it actually matter no matter if a therapeutic herb used to be picked through moonlight or now not? was once there a Cinderella story within the old world?The quantity starts by means of asking how we will be able to try and outline folklore within the first position, and the way we will be able to make feel of the gigantic quantity of fabrics on hand. It examines the prejudices of writers who document folkloric details and explores the cultural contexts that formed their fabrics. It contains a number of examples and texts, comparable to stories, legends, proverbs, jokes, riddles, and conventional customs. the amount overviews severe methods to the examine of historical folklore, and it surveys the presence of Greek and Roman folklore in classical tradition. as a result super curiosity within the old international, this quantity will meet the wishes of highschool scholars and normal readers.
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Additional info for Greek and Roman Folklore: A Handbook (Greenwood Folklore Handbooks)
How will structuralism explain such a story, and how will we know whether it is right? We could say that this story is built on binary opposition, between agricultural and pastoral economies. This explains how the Hebrews come to be pastoral nomads. 18 Greek and Roman Folklore It also explains how the murder of one’s own brother comes to be prohibited and that this is an offence that society cannot accept—it establishes a basic taboo in kinship relationships. Let us take a classical example, the tale of the Cyclops: he eats his meat raw, and when Odysseus comes along, he eats some of the latter’s companions, but he drinks wine as well as eating the men and is thus tricked into drunkenness.
A preoccupation with feet. His own verdict was as follows: The myth of Oedipus expresses the inability for a culture that holds the belief that mankind is autochthonous, to find a transition from this theory to the recognition that each of us is actually born from the union of a man and a woman. Although the problem obviously cannot be solved, the myth of Oedipus provides a kind of logical tool which makes it possible to build a bridge between the original problem and the derivative problem that might be formulated: is the self born from the same self or from someone else?
52f. ” 28. cf. Sifakis (1992), 36–39. 29. Bettelheim (1976), 246. 30. For the latter example, see Bettelheim (1976), 92. 31. cf. Kirk (1970), 76f. 32. Detienne and Vernant (1978), 284f. 33. For a folkloric interpretation, see chapter 4. 34. Lundell in Bottigheimer (1986), 149–163. 35. v. ” 36. cf. Stone in Bottigheimer (1986), 230f. 37. Myth has, by contrast, fared better: we now have monograph treatments of Medea and Circe for a start; see Clauss and Johnston (1997); Yarnall (1994). 38. 1; see Anderson (2000), 29–33.