Posts Tagged ‘myth’
November 30, 2015 | by Alison Kinney
Reciting sagas in the Westfjords of Iceland.
Haymaking time had come, warm, dry, and cloudless, on a late summer’s morning roughly a millennium ago. All the men had gone out to mow, except for Thorkel, who lingered in bed, eavesdropping on the women in the next room, digesting his breakfast, and, with less composure, the revelation of his wife Asgerd’s infidelity. At last Thorkel roused himself, to speak a verse:
Hear a great wonder,
hear of peace broken,
hear of a great matter,
hear of a death
—one man’s or more.
Thorkel’s prophecy came true with the help of a big spear. After an anonymous assailant stabbed Asgerd’s lover, Vestein, Vestein’s and Thorkel’s brother-in-law, Gisli—“a man of great prowess, [yet] fortune was not always with him”—initiated the obligatory, inexhaustible cycle of revenge killings. Honor and familial chore-shirking would doom Gisli to a life of feud, outlawry, and death by mob, but not before he, too, had seized the chance to speak a great many verses.
When I first heard the medieval Icelandic Gísla saga Súrssonar, I was sitting on a mound where archaeologists had excavated a Viking-era burial site, where Gisli might very well have buried Vestein, in the Haukadalur valley, on the banks of Dýrafjörður, in the Vestfirðir, or Westfjords of Iceland. It was July, and the grass grew high, spangled with toadstools, wildflowers, and dried sheep dung, but it wasn’t haymaking weather. Under a gray, drizzly sky, beside the subarctic waters of the fjord, I huddled with my husband, Karl, on a gray wool blanket. Read More »
October 17, 2012 | by Marina Warner
Fairy tales were reviled in the ﬁrst stirrings of post-war liberation movements as part and parcel of the propaganda that kept women down. The American poet Anne Sexton, in a caustic sequence of poems called Transformations, scathingly evokes the corpselike helplessness of Sleeping Beauty and Snow White, and scorns, with ﬁne irony, the Cinderella dream of bourgeois marriage and living happily ever after: boredom, torment, incest, death to the soul followed. Literary and social theorists joined in the battle against the Disney vision of female virtue (and desirability); Cinderella became a darker villain than her sisters, and for Sandra Gilbert and Susan Gubar, in their landmark study The Madwoman in the Attic, the evil stepmother in “Snow White” at least possesses mobility, will, and power—for which she is loathed and condemned. In the late sixties and early seventies, it wasn’t enough to rebel, and young writers and artists were dreaming of reshaping the world in the image of their desires. Simone de Beauvoir and Betty Friedan had done the work of analysis and exposure, but action—creative energy—was as necessary to build on the demolition site of the traditional values and deﬁnitions of gender.
September 19, 2012 | by Joshua Cohen
A writer stands outside a story yelling, “Open Sesame!” and the story, as if a seed, opens. And treasure is found inside. That treasure, of course, is just another story, and it all begins again…
Or else, say the writer is no different from any other of his tribe—say he’s actually a thief. And the story is no story, but really a mountain. “Open Sesame!” (this writer continues)—the mountain opens and my meaning is revealed.
A version of this nonsense—this magician’s stage business—occurs in the tale “Ali Baba and the Forty Thieves,” popularly known from the One Thousand and One Nights.
But Ali’s tale is not to be found in the oldest manuscripts of that collection. Some scholars believe it to be the invention of one Youhenna Diab, known as Hanna of Aleppo, an Arab Christian storyteller said to have communicated it to Antoine Galland, the first translator of the Nights into French. Others argue for a purely Western source, and believe that Ali is the incorrupt fiction of Galland himself (though Richard Burton, the first translator of an unexpurgated Nights into English, claimed that Ali was to be found in an Arabic original, a mythical manuscript often forged but never found).
August 16, 2011 | by Peter Terzian
Emmy the Great is the stage name of Emma-Lee Moss. (The moniker was a university joke that stuck.) The twenty-eight-year-old Anglo-Chinese musician first began to attract attention in the mid-2000s, when a set of her acoustic demos, recorded for a school project, began floating around the Internet, and she subsequently became associated with a group of young London-based folk revivalists that included Noah and the Whale, Johnny Flynn, and Mumford and Sons. Her debut album, First Love (2009), was built around acoustic guitar and her bright, quavering voice. But her early songs also reshaped classic indie pop and girl-group tropes into funny, wordy tales of romantic disappointment: a boyfriend who whiles away his life watching back-to-back episodes of 24; a girl who has a one-night affair with a guy who plays her the song “Hallelujah” (“the original Leonard Cohen version,” the narrator makes clear). Moss’s new album, Virtue, is both more mature and more heartbroken. The songs were written around her real-life breakup with her former fiancé, who left her on the eve of their wedding to join a religious order. We met one July morning on London’s Oxford Street (“About to meet Serious Journalist from Abroad … At Top Shop. #igottopickthevenue,” she tweeted) and went to a Soho café.
Musicians often say they don’t want to explain their lyrics or talk about the autobiographical elements in their songs because they want the listener to be free to project his or her own stories onto them. But with this album you’ve talked openly to the press about the breakup of your engagement and how it led to these songs.