36 THE MYTHS OF CREATION: THE GODS
unfortunately, Campbell does not pay enough attention to the Greeks and the Ro-
mans.- Jan Bremmer, "Oedipus and the Greek Oedipus Complex," in J. Bremmer, éd., Inter-
pretations of Greek Mythology (London: Routledge, 1988), pp. 41-59 (the quotation is
from note 42). - E. O. Wilson, Consilience (New York: Knopf, 1988), pp. 81-85 and 193-196.
- See R. L. Gordon, éd., Myth, Religion, and Society: Structuralist Essays by M. Détienne,
L. Gernet, J.-P. Vernant, and P.Vidal-Naquet (New York: Cambridge University Press,
1981). - Robert Graves, The Greek Myths (Baltimore: Penguin Books, 1993 [1955]), vol. 1, p. 10.
The basic assumption that permeates his writing has merit: an early matriarchal so-
ciety once existed in Europe with the worship of a great mother deity, and subse-
quently there was an invasion of a patriarchal society from the north and east; but
many of his detailed arguments are extravagant and rash. - E. R. Leach, Political Systems of Highland Burma (Cambridge: Harvard University Press,
1954), p. 13; quoted in Kirk, Nature of Greek Myths, pp. 67 and 226. The best short ex-
positions of the ritualist theory are the essays by Lord Raglan, "Myth and Ritual,"
and S. E. Hyman, "The Ritual View of Myth and the Mythic," in Sebeok, Myth,
pp. 122-135 and 136-153. - Bronislav Malinowski, "Myth in Primitive Psychology" (1926); reprinted in Magic,
Science and Religion (New York: Doubleday, 1955). - Bronislav Malinowski, Argonauts of the Western Pacific (New York: Dutton, 1961 [1922],
p. 25. For a survey of Malinowski's views in a historical contex see Strenski, Four The-
ories of Myth, pp. 42-69. - The best introduction to Lévi-Strauss is the "Overture" to The Raw and the Cooked, and
classicists should read his article "The Structural Study of Myth" (which includes his
interpretation of the Oedipus myth), to be found in Sebeok, Myth, pp. 81-106. - Lévi-Strauss, quoted in G. S. Kirk, Myth: Its Meaning and Function in Ancient and Other
Cultures (Berkeley: University of California Press, 1971), p. 44. - Vladimir Propp, Morphology of the Folktale, 2d éd., rev. (Austin: University of Texas
Press, 1968 [1928]). Chapter 2 (pp. 19-24) is the essential statement of Propp's method-
ology. - Propp's thirty-one functions are set out in his third chapter, pp. 25-65. The term mo-
tifeme was coined by the anthropologist Alan Dundes. - This sequence of five functions is worked out by Walter Burkert, Structure and His-
tory in Greek Mythology and Ritual (Berkeley: University of California Press, 1979),
n. 22, pp. 6-7. He points out that the metamorphosis of the mother (e.g., Callisto into
a bear, Io into a cow) is not part of a fixed sequence of functions. - See Burkert, Structure and History.
- See W. Burkert, Creation of the Sacred: Tracks of Biology in Early Religion (Cambridge:
Harvard University Press, 1996), especially Chapter 3, "The Core of a Tale." - See Strenski, Four Theories of Myth, pp. 42-69, for a critical discussion of Malinowski's
defiinition of myth. - Some attempt to find the oral antecedent of a literary version of a Greek myth and
turn to late compendia of tales such as that of Apollodorus to identify the original
version. The original version of a myth (oral or literary and usually hypothetical) is