The evolution of the short story first began before humans could write. To aid in constructing and memorizing tales, the early storyteller often relied on stock phrases, fixed rhythms, and rhyme. Consequently, many of the oldest narratives in the world, such as the ancient Babylonian tale the Epic of Gilgamesh, are in verse. Indeed, most major stories from the ancient Middle East were in verse: “The War of the Gods,” “The Story of Adapa” (both Babylonian), “The Heavenly Bow,” and “The King Who Forgot” (both Canaanite). Those tales were inscribed in cuneiform on clay during the 2nd millennium bce.
From Egypt to India
The earliest tales extant from Egypt were composed on papyrus at a comparable date. The ancient Egyptians seem to have written their narratives largely in prose, apparently reserving verse for their religious hymns and working songs. One of the earliest surviving Egyptian tales, “The Shipwrecked Sailor” (c. 2000 bce), is clearly intended to be a consoling and inspiring story to reassure its aristocratic audience that apparent misfortune can in the end become good fortune. Also recorded during the 12th dynasty were the success story of the exile Sinuhe and the moralizing tale called “King Cheops [Khufu] and the Magicians.” The provocative and profusely detailed story “The Tale of Two Brothers” (or “Anpu and Bata”) was written down during the New Kingdom, probably around 1250 bce. Of all the early Egyptian tales, most of which are baldly didactic, this story is perhaps the richest in folk motifs and the most intricate in plot.
The earliest tales from India are not as old as those from Egypt and the Middle East. The Brahmanas (c. 900–700 bce) function mostly as theological appendixes to the Vedas, but a few are composed as short instructional parables. Perhaps more interesting as stories are the later tales in the Pali language, the Jatakas. Although these tales have a religious frame that attempts to recast them as Buddhist ethical teachings, their actual concern is generally with secular behaviour and practical wisdom. Another, nearly contemporaneous collection of Indian tales, the Panchatantra (c. 100 bce–500 ce), has been one of the world’s most-popular books. This anthology of amusing and moralistic animal tales, akin to those of “Aesop” in Greece, was translated into Middle Persian in the 6th century; into Arabic in the 8th century; and into Hebrew, Greek, and Latin soon thereafter. Sir Thomas North’s English translation appeared in 1570. Another noteworthy collection is Kathasaritsagara (“Ocean of Rivers of Stories”), a series of tales assembled and recounted in narrative verse in the 11th century by the Sanskrit writer Somadeva. Most of those tales come from much older material, and they vary from the fantastic story of a transformed swan to a more probable tale of a loyal but misunderstood servant.
During the 2nd, 3rd, and 4th centuries bce, the sophisticated narratives that are now a part of the Hebrew Bible and the Apocrypha were first written down. The book of Tobit displays an unprecedented sense of ironic humour; Judith creates an unrelenting and suspenseful tension as it builds to its bloody climax; the story of Susanna, the most compact and least fantastic in the Apocrypha, develops a three-sided conflict involving the innocent beauty of Susanna, the lechery of the elders, and the triumphant wisdom of Daniel. The books of Ruth, Esther, and Jonah hardly need mentioning to those familiar with biblical literature: they may well be among the most-famous stories in the Judeo-Christian tradition.
Nearly all of the ancient tales, whether from Israel, India, Egypt, or the Middle East, were fundamentally didactic. Some of those ancient stories preached by presenting an ideal for readers to imitate. Others tagged with a “moral” were more direct. Most stories, however, preached by illustrating the success and joy that was available to the “good” individual and by conveying a sense of the terror and misery that was in store for the wayward.
The early Greeks contributed greatly to the scope and art of short fiction. As in India, the moralizing animal fable was a common form; many of these tales were collected as Aesop’s fables, the first known collection of which dates to the 4th century bce. Brief mythological stories of the gods’ adventures in love and war were also popular in the pre-Attic age. Apollodorus of Athens compiled a handbook of epitomes, or abstracts, of those tales around the 2nd century bce, but the tales themselves are no longer extant in their original form. They appear, though somewhat transformed, in the longer poetical works of Hesiod, Homer, and the tragedians. Short tales found their way into long prose forms as well, as in Hellanicus’s Persika (5th century bce, extant only in fragments).
Herodotus, the “father of history,” saw himself as a maker and reciter of logoi (things for telling, tales). His long History is interspersed with such fictionalized digressions as the stories of Polycrates and his emerald ring, of Candaules’ attractive wife, and of Rhampsinitus’s stolen treasure. Xenophon’s philosophical history, the Cyropaedia (4th century bce), contains the story of the soldier Abradates and his lovely and loyal wife Panthea, perhaps the first Western love story. The Cyropaedia also contains other narrative interpolations: the story of Pheraules, who freely gave away his wealth; the tale of Gobryas’s murdered son; and various anecdotes describing the life of the Persian soldier.
Moreover, the Greeks are usually credited with originating the romance, a long form of prose fiction with stylized plots of love, catastrophe, and reunion. The early Greek romances frequently took shape as a series of short tales. The Love Romances of Parthenius of Nicaea, who wrote during the reign of Augustus Caesar, is a collection of 36 prose stories of unhappy lovers. The Milesian Tales (no longer extant) was an extremely popular collection of erotic and ribald stories composed by Aristides of Miletus in the 2nd century bce and translated almost immediately into Latin. As the variety of these short narratives suggests, the Greeks were less insistent than earlier cultures that short fiction be predominantly didactic.
By comparison the contribution of the Romans to short narrative was small. Ovid’s long poem, Metamorphoses, is basically a reshaping of over 100 short, popular tales into a thematic pattern. The other major fictional narratives to come out of Rome are novel-length works by Gaius Petronius Arbiter (Satyricon, 1st century ce) and Lucius Apuleius (The Golden Ass, 2nd century ce). Like Ovid those men used potential short story material as episodes within a larger whole. The Roman love of rhetoric, it seems, encouraged the development of longer and more comprehensive forms of expression. Regardless, the trend away from didacticism inaugurated by the Greeks was not reversed.
Middle Ages, Renaissance, and after
Proliferation of forms
The Middle Ages in Europe was a time of the proliferation, though not necessarily the refinement, of short narratives. The short tale became an important means of diversion and amusement. From the medieval era to the Renaissance, various cultures adopted short fiction for their own purposes. Even the aggressive, grim spirit of the invading Germanic barbarians was amenable to expression in short prose. The myths and sagas extant in Scandinavia and Iceland indicate the kinds of bleak and violent tales the invaders took with them into southern Europe.
In contrast, the romantic imagination and high spirits of the Celts remained manifest in their tales. Wherever they appeared—in Ireland, Wales, or Brittany—stories steeped in magic and splendour also appeared. This spirit, easily recognized in such Irish mythological tales as Longes mac n-Uislenn (probably 9th-century), infused the chivalric romances that developed somewhat later on the Continent. The romances usually addressed one of three “Matters”: the “Matter of Britain” (stories of King Arthur and his knights), the “Matter of France” (the Charlemagne cycle), or the “Matter of Rome” (stories out of antiquity, such as those of Pyramus and Thisbe and of Paris and Helen). Many, but not all, of the romances are too long to be considered short stories. Two of the most-influential contributors of short material to the “Matter of Britain” in the 12th century were Chrétien de Troyes and Marie de France. The latter was gifted as a creator of the short narrative poems known as the Breton lays. Only occasionally did a popular short romance like Aucassin and Nicolette (13th century) fail to address any of the three Matters.
Also widely respected was the exemplum, a short didactic tale usually intended to dramatize or otherwise inspire model behaviour. Of all the exempla, the best known in the 11th and 12th centuries were the lives of the saints, some 200 of which are extant. The Gesta Romanorum (“Deeds of the Romans”) offered skeletal plots of exempla that preachers could expand into moralistic stories for use in their sermons.
Among the common people of the late Middle Ages there appeared a literary movement counter to that of the romance and exemplum. Displaying a preference for common sense, secular humour, and sensuality, this movement accounted in a large way for the practical-minded animals in beast fables, the coarse and “merry” jestbooks, and the ribald fabliaux. All were important as short narratives, but perhaps the most intriguing of the three are the fabliaux. First appearing around the middle of the 12th century, fabliaux remained popular for 200 years, attracting the attention of Boccaccio and Chaucer. Some 160 fabliaux are extant, all in verse.
Often, the medieval storyteller—regardless of the kind of tale he preferred—relied on a framing circumstance that made possible the juxtaposition of several stories, each of them relatively autonomous. Since there was little emphasis on organic unity, most storytellers preferred a flexible format, one that allowed tales to be added or removed at random with little change in effect. Such a format is found in The Seven Sages of Rome, a collection of stories so popular that nearly every European country had its own translation. The framing circumstance in The Seven Sages involves a prince condemned to death; his advocates (the seven sages) relate a new story each day, thereby delaying the execution until his innocence is made known. This technique is clearly similar to that of The Thousand and One Nights, components of which can be dated to as early as the 8th century but which was not translated as a single collection in Europe until the 18th century. The majority of the stories in The Thousand and One Nights are framed by the story of Scheherazade. Records indicate that the basis of this framing story was a medieval Persian collection, Hazār afsāna (“Thousand Romances,” no longer extant). In both the Persian and Arabian versions of the frame, the clever Scheherazade avoids death by telling her king-husband a thousand stories. Though the framing device is identical in both versions, the original Persian stories within the frame were replaced or drastically altered as the collection was adapted by Arab writers during the Mamlūk period (1250–1517 ce).
In Europe, short narrative received its most refined treatment in the Middle Ages from Geoffrey Chaucer and Giovanni Boccaccio. The versatility Chaucer displays in The Canterbury Tales (1387–1400) reflects the versatility of the age. In “The Miller’s Tale” he artistically combines two fabliaux; in “The Nun’s Priest’s Tale” he draws upon material common to beast fables; in “The Pardoner’s Tale” he creates a brilliantly revealing sermon, complete with a narrative exemplum. This short list hardly exhausts the catalogue of forms Chaucer experimented with. By relating tale to teller and by exploiting relationships among the various tellers, Chaucer endowed The Canterbury Tales with a unique, dramatic vitality.
Boccaccio’s genius, geared more toward narrative than drama, is of a different sort. Where Chaucer reveals a character through actions and assertions, Boccaccio seems more interested in stories as pieces of action. With Boccaccio, the characters telling the stories, and usually the characters within, are of subordinate interest. Like Chaucer, Boccaccio frames his well-wrought tales in a metaphoric context. The trip to the shrine at Canterbury provides a meaningful backdrop against which Chaucer juxtaposes his earthy and pious characters. The frame of the Decameron (from the Greek deka, 10, and hēmera, day) has relevance as well: during the height of the Black Plague in Florence, Italy, 10 people meet and agree to amuse and divert each other by telling 10 stories each. Behind every story, in effect, is the inescapable presence of the Black Death. The Decameron, likely written between 1349 and 1353, is fashioned out of a variety of sources, including fabliaux, exempla, and short romances.
Immediately popular, the Decameron produced imitations nearly everywhere in westernEurope. In Italy alone, there appeared at least 50 writers of novelle (as short narratives were called) after Boccaccio.
Learning from the success and artistry of Boccaccio and, to a lesser degree, his contemporary Franco Sacchetti, Italian writers for three centuries kept the Western world supplied with short narratives. Sacchetti was no mere imitator of Boccaccio. More of a frank and unadorned realist, he wrote—or planned to write—300 stories (200 of the Trecentonovelle [“300 Short Stories”] are extant) dealing in a rather anecdotal way with ordinary Florentine life. Two other well-known narrative writers of the 14th century, Giovanni Fiorentino and Giovanni Sercambi, freely acknowledged their imitation of Boccaccio. In the 15th century Masuccio Salernitano’s collection of 50 stories, Il novellino (1475), attracted much attention. Though verbosity often substitutes for eloquence in Masuccio’s stories, they are witty and lively tales of lovers and clerics.
With Masuccio the popularity of short stories was just beginning to spread. Almost every Italian in the 16th century, it has been suggested, tried his hand at novelle. Matteo Bandello, the most influential and prolific writer, attempted nearly everything from brief histories and anecdotes to short romances, but he was most interested in tales of deception. Various other kinds of stories appeared. Agnolo Firenzuolo’s popular Ragionamenti diamore (“The Reasoning of Love”) is characterized by a graceful style unique in tales of ribaldry; Anton Francesco Doni included several tales of surprise and irony in his miscellany, I marmi (“The Marbles”); and Gianfrancesco Straparola experimented with common folktales and with dialects in his collection, Le piacevoli notti (“The Pleasant Nights”). In the early 17th century, Giambattista Basile attempted to infuse stock situations (often of the fairy-tale type, such as that of Puss in Boots) with realistic details. The result was often remarkable—a tale of hags or princes with very real motives and feelings. Perhaps it is the amusing and diverting nature of Basile’s collection of 50 stories that has reminded readers of Boccaccio. Or, it may be his use of a frame similar to that in the Decameron. Whatever the reason, Basile’s Cunto de li cunti (1634; The Story of Stories) is traditionally linked with Boccaccio and referred to as The Pentamerone (“The Five Days”). Basile’s similarities to Boccaccio suggest that in the 300 years between them the short story may have gained repute and circulation, but its basic shape and effect hardly changed.
This pattern was repeated in France, though the impetus provided by Boccaccio was not felt until the 15th century. A collection of 100 racy anecdotes, Les Cent Nouvelles Nouvelles, “The Hundred New Short Stories” (c. 1460), outwardly resembles the Decameron. Margaret of Angoulême’s Heptaméron (1558–59; “The Seven Days”), an unfinished collection of 72 amorous tales, admits a similar indebtedness.
In the early 17th century Béroalde de Verville placed his own Rabelaisian tales within a banquet frame in a collection called Le Moyen de parvenir, “The Way of Succeeding” (c. 1610). Showing great narrative skill, Béroalde’s stories are still very much in the tradition of Boccaccio; as a collection of framed stories, their main intent is to amuse and divert the reader.
As the most influential nation in Europe in the 15th and 16th centuries, Spain contributed to the proliferation of short prose fiction. Especially noteworthy are: Don Juan Manuel’s collection of lively exempla Libro de los enxiemplos del conde Lucanor et de Patronio (1328–35), which antedates the Decameron; the anonymous story “The Abencerraje,” which was interpolated into a pastoral novel of 1559; and, most importantly, Miguel de Cervantes’ experimental Novelas ejemplares (1613; “Exemplary Novels”). Cervantes’ short fictions vary in style and seriousness, but their single concern is clear: to explore the nature of man’s secular existence. This focus was somewhat new for short fiction, heretofore either didactic or escapist.
Despite the presence of these and other popular collections, short narrative in Spain was eventually overshadowed by a new form that began to emerge in the 16th century—the novel. Like the earlier Romans, the Spanish writers of the early Renaissance often incorporated short story material as episodes in a larger whole.
Decline of short fiction
The 17th and 18th centuries mark the temporary decline of short fiction in the West. The causes of this phenomenon are many: the emergence of the novel; the failure of the Boccaccio tradition to produce in three centuries much more than variations or imitations of older, well-worn material; and a renaissant fascination with drama and poetry, the superior forms of classical antiquity. Another cause for the disappearance of major works of short fiction is suggested by the growing preference for journalistic sketches. The increasing awareness of other lands and the growing interest in social conditions (accommodated by a publication boom) produced a plethora of descriptive and biographical sketches. Although these journalistic elements later were incorporated in the fictional short story, for the time being fact held sway over the imagination. Travel books, criminal biographies, social description, sermons, and essays occupied the market. Only occasionally did a serious story find its way into print, and then it was usually a production of an established writer like Voltaire or Joseph Addison.
Perhaps the decline is clearest in England, where the short story had its least secure foothold. It took little to obscure the faint tradition established in the 16th and 17th centuries by the popular jestbooks, by the Palace of Pleasure (an anthology of stories, mostly European), and by the few rough stories written by Englishmen (e.g., Barnabe Rich’s Farewell to Military Profession, 1581).
During the Middle Ages short fiction had become primarily an amusing and diverting medium. The Renaissance and Enlightenment, however, made different demands of the form. The awakening concern with secular issues called for a new attention to actual conditions. Simply, the diverting stories were no longer relevant or viable. At first only the journalists and pamphleteers responded to the new demand. Short fiction disappeared, in effect, because it did not respond. When it did shake off its escapist trappings in the 19th century, it reappeared as the “modern short story.” This was a new stage in the evolution of short fiction, one in which the short form undertook a new seriousness and gained a new vitality and respect.
Emergence of the modern short story
The 19th century
The modern short story emerged almost simultaneously in Germany, the United States, France, and Russia. In Germany there had been relatively little difference between the stories of the late 18th century and those in the older tradition of Boccaccio. In 1795 Goethe contributed a set of stories to Friedrich Schiller’s journal, Die Horen, that were obviously created with the Decameron in mind. Significantly, Goethe did not call them “short stories” (Novellen) although the term was available to him. Rather, he thought of them as “entertainments” for German travelers (Unterhaltungen deutscher Ausgewanderten). Friedrich Schlegel’s early discussion of the short narrative form, appearing soon after Goethe’s “entertainments,” also focused on Boccaccio (Nachrichten von den poetischen Werken des G. Boccaccio, 1801).
But a new type of short fiction was near at hand—a type that accepted some of the realistic properties of popular journalism. In 1827, 32 years after publishing his own “entertainments,” Goethe commented on the difference between the newly emergent story and the older kind. “What is a short story,” he asked, “but an event which, though unheard of, has occurred? Many a work which passes in Germany under the title ‘short story’ is not a short story at all, but merely a tale or what else you would like to call it.” Two influential critics, Christoph Wieland and Friedrich Schleiermacher, also argued that a short story properly concerned itself with events that actually happened or could happen. A short story, for them, had to be realistic.
Perhaps sensitive to this qualification, Heinrich von Kleist and E.T.A. Hoffmann called their short works on fabulous themes “tales” (Erzählungen). Somewhat like Poe, Kleist created an expression of human problems, partly metaphysical and partly psychological, by dramatizing humankind’s confrontations with a fantastic, chaotic world. Hoffmann’s intriguing tales of exotic places and of supernatural phenomena were very likely his most influential. Another important writer, Ludwig Tieck, explicitly rejected realism as the definitive element in a short story. As he noted in his preface to the 1829 collection of his works and as he demonstrated in his stories, Tieck envisioned the short story as primarily a matter of intensity and ironic inversion. A story did not have to be realistic in any outward sense, he claimed, so long as the chain of consequences was “entirely in keeping with character and circumstances.” By allowing the writer to pursue an inner, and perhaps bizarre, reality and order, Tieck and the others kept the modern story open to nonjournalistic techniques.
In the United States, the short story, as in Germany, evolved in two strains. On the one hand there appeared the realistic story that sought objectively to deal with seemingly real places, events, or persons. The regionalist stories of the second half of the 19th century (including those by George W. Cable, Bret Harte, Sarah Orne Jewett) are of this kind. On the other hand, there developed the impressionist story, a tale shaped and given meaning by the consciousness and psychological attitudes of the narrator. Predicated upon this element of subjectivity, these stories seem less objective and are less realistic in the outward sense. Of this sort are Poe’s tales in which the hallucinations of a central character or narrator provide the details and facts of the story. Like the narrators in “The Tell-Tale Heart” (1843) and “The Imp of the Perverse” (1845), the narrator of “The Fall of the House of Usher” (1839) so distorts and transforms what he sees that the reader cannot hope to look objectively at the scene. Looking through an intermediary’s eyes, the reader can see only the narrator’s impressions of the scene.
Some writers contributed to the development of both types of story. Washington Irving wrote several realistic sketches (The Sketch Book, 1819–20; The Alhambra, 1832) in which he carefully recorded appearances and actions. Irving also wrote stories in which the details were taken not from ostensible reality but from within a character’s mind. Much of the substance of “The Stout Gentleman” (1821), for example, is reshaped and recharged by the narrator’s fertile imagination; “Rip Van Winkle” (1819) draws upon the symbolic surreality of Rip’s dreams.
The short prose of Nathaniel Hawthorne illustrates that neither type of modern story, however, has exclusive rights to the use of symbol. On a few occasions, as in “My Kinsman, Major Molineux” (1832), Hawthorne’s stories are about symbolic events as they are viewed subjectively by the central character. Hawthorne’s greater gift, however, was for creating scenes, persons, and events that strike the reader as being actual historical facts and also as being rich in symbolic import. “Endicott and the Red Cross” (1837) may seem little more than a photographic sketch of a tableau out of history (the 17th-century Puritan leader cuts the red cross of St. George out of the colonial flag, the first act of rebellion against England), but the details are symbols of an underground of conflicting values and ideologies.
The “impressionist” story
Several American writers, from Poe to Henry James, were interested in the “impressionist” story that focuses on the impressions registered by events on the characters’ minds, rather than the objective reality of the events themselves. In Herman Melville’s “Bartleby the Scrivener” (1856) the narrator is a man who unintentionally reveals his own moral weaknesses through his telling of the story of Bartleby. Mark Twain’s tales of animals (“The Celebrated Jumping Frog,” 1865; “The Story of Old Ram,” 1872; “Baker’s Blue Jay Yarn,” 1879), all impressionist stories, distort ostensible reality in a way that reflects on the men who are speaking. Ambrose Bierce’s famous “An Occurrence at Owl Creek Bridge” (1891) is another example of this type of story in which the reader sees a mind at work—distorting, fabricating, and fantasizing—rather than an objective picture of actuality. In contrast, William Dean Howells usually sought an objectifying aesthetic distance. Though Howells was as interested in human psychology and behaviour as any of the impressionist writers, he did not want his details filtered through a biassed, and thus distorting, narrator. Impressionism, he felt, gave license for falsifications; in the hands of many writers of his day, it did in fact result in sentimental romanticizing.
But in other hands the impressionist technique could subtly delineate human responses. Henry James was such a writer. Throughout his prefaces to the New York edition of his works, the use of an interpreting “central intelligence” is constantly emphasized. “Again and again, on review,” James observes, “the shorter things in especial that I have gathered into [the Edition] have ranged themselves not as my own impersonal account of the affair in hand, but as my account of somebody’s impression of it.” This use of a central intelligence, who is the “impersonal author’s concrete deputy or delegate” in the story, allows James all the advantages of impressionism and, simultaneously, the freedom and mobility common to stories narrated by a disembodied voice.
Respect for the story
In at least one way, 19th-century America resembled 16th-century Italy: there was an abundance of second- and third-rate short stories. And, yet, respect for the form grew substantially, and most of the great artists of the century were actively participating in its development. The seriousness with which many writers and readers regarded the short story is perhaps most clearly evident in the amount and kind of critical attention it received. James, Howells, Harte, Twain, Melville, and Hawthorne all discussed it as an art form, usually offering valuable insights, though sometimes shedding more light on their own work than on the art as a whole.
But the foremost American critic of the short story was Edgar Allan Poe. Himself a creator of influential impressionist techniques, Poe believed that the definitive characteristic of the short story was its unity of effect. “A skillful literary artist has constructed a tale,” Poe wrote in his review of Hawthorne’s Twice-Told Tales in 1842.
If wise, he has not fashioned his thoughts to accommodate his incidents; but having conceived, with deliberate care, a certain unique or single effect to be wrought out, he then invents such incidents—he then combines such events as may best aid him in establishing this preconceived effect. If his very initial sentence tend not to the out-bringing of this effect, then he has failed in his first step. In the whole composition there should be no word written of which the tendency, direct or indirect, is not to the one pre-established design.
Poe’s polemic primarily concerns craftsmanship and artistic integrity; it hardly prescribes limits on subject matter or dictates technique. As such, Poe’s thesis leaves the story form open to experimentation and to growth while it demands that the form show evidence of artistic diligence and seriousness.
The new respect for the short story was also evident in France, as Henry James observed, “when [in 1844 Prosper] Mérimée, with his handful of little stories, was elected to the French Academy.” As illustrated by “Columbia” (1841) or “Carmen” (1845), which gained additional fame as an opera, Mérimée’s stories are masterpieces of detached and dry observation, though the subject matter itself is often emotionally charged. Nineteenth-century France produced short stories as various as 19th-century America—although the impressionist tale was generally less common in France. (It is as if, not having an outstanding impressionist storyteller themselves, the French adopted Poe, who was being ignored by the critics in his own country.) The two major French impressionist writers were Charles Nodier, who experimented with symbolic fantasies, and Gérard de Nerval, whose collection Les Filles du feu (1854; “Daughters of Fire”) grew out of recollections of his childhood. Artists primarily known for their work in other forms also attempted the short story—novelists like Honoré de Balzac and Gustave Flaubert and poets like Alfred de Vigny and Théophile Gautier.
One of the most interesting writers of 19th-century France is Alphonse Daudet, whose stories reflect the spectrum of interest and techniques of the entire century. His earliest and most popular stories (Lettres de mon moulin, 1866; “Letters from My Mill”) create a romantic, picturesque fantasy; his stories of the Franco-Prussian War (Les Contes du Lundi, 1873; “Monday Tales”) are more objectively realistic, and the sociological concern of his last works betrays his increasing interest in naturalistic determinism.
The greatest French storywriter, by far, is Guy de Maupassant, a master of the objective short story. Basically, Maupassant’s stories are anecdotes that capture a revealing moment in the lives of middle class citizens. This crucial moment is typically recounted in a well-plotted design, though perhaps in some stories like “Boule de suif” (1880; “Ball of Tallow”) and “The Necklace” (1881) the plot is too contrived, the reversing irony too neat, and the artifice too apparent. In other stories, like “The House of Madame Tellier” (1881), Maupassant’s easy and fluid prose captures the innocence and the corruption of human behaviour.
During the first two decades of the 19th century in Russia, fable writing became a fad. By all accounts the most widely read fabulist was Ivan Krylov whose stories borrowed heavily from Aesop, La Fontaine, and various Germanic sources. If Krylov’s tales made short prose popular in Russia, the stories of the revered poet Aleksandr Pushkin gained serious attention for the form. Somewhat like Mérimée in France (who was one of the first to translate Pushkin into French), Pushkin cultivated a detached, rather classical style for his stories of emotional conflicts (“The Queen of Spades,” 1834). Also very popular and respected was Mikhail Lermontov’s “novel,” A Hero of Our Time (1840), which actually consists of five stories that are more or less related.
But it is Nikolay Gogol who stands at the headwaters of the Russian short story; Fyodor Dostoyevsky noted that all Russian short story writers “emerged from Gogol’s overcoat,” a punning allusion to the master’s best known story. In a manner all his own, Gogol was developing impressionist techniques in Russia simultaneously with Poe in America. Gogol published his Arabesques (1835) five years before Poe collected some of his tales under a similar title. Like those of Poe, Gogol’s tales of hallucination, confusing reality and dream, are among his best stories (“Nevsky Prospect” and “Diary of a Madman,” both 1835). The single most influential story in the first half of the 19th century in Russia was undoubtedly Gogol’s “The Overcoat” (1842). Blending elements of realism (natural details from the characters’ daily lives) with elements of fantasy (the central character returns as a ghost), Gogol’s story seems to anticipate both the impressionism of Dostoyevsky’s Notes from the Underground (1864) and the realism of Leo Tolstoy’s The Death of Ivan Ilyich (1886).
Ivan Turgenev appears, at first glance, antithetical to Gogol. In A Sportsman’s Sketches (1852) Turgenev’s simple use of language, his calm pace, and his restraint clearly differentiate him from Gogol. But like Gogol, Turgenev was more interested in capturing qualities of people and places than in building elaborate plots. A remaining difference between the two Russians, however, tends to make Turgenev more acceptable to present-day readers: Turgenev studiously avoided anything artificial. Though he may have brought into his realistic scenes a tale of a ghost (“Bezhin Meadow,” 1852), he did not attempt to bring in a ghost (as Gogol had done in “The Overcoat”). In effect, Turgenev’s allegiance was wholly to detached observation.
Developing some of the interests of Gogol, Fyodor Dostoyevsky experimented with the impressionist story. The early story “White Nights” (1848), for example, is a “Tale of Love from the Reminiscence of a Dreamer” as the subtitle states; the title of one of his last stories, “The Dream of the Ridiculous Man” (1877), also echoes Poe and Gogol. Though sharing Dostoyevsky’s interest in human motives, Leo Tolstoy used vastly different techniques. He usually sought psychological veracity through a more detached and, presumably, objective narrator (The Death of Ivan Ilyich, 1886; “The Kreutzer Sonata,” 1891). Perhaps somewhat perplexed by Tolstoy’s nonimpressionist means of capturing and delineating psychological impressions, Henry James pronounced Tolstoy the masterhand of the disconnection of method from matter.
The Russian master of the objective story was Anton Chekhov. No other storywriter so consistently as Chekhov turned out first-rate works. Though often compared to Maupassant, Chekhov is much less interested in constructing a well-plotted story; nothing much actually happens in Chekhov’s stories, though much is revealed about his characters and the quality of their lives. While Maupassant focuses on event, Chekhov keeps his eye on character. Stories like “The Grasshopper” (1892), “The Darling” (1898), and “In the Ravine” (1900)—to name only three—all reveal Chekhov’s perception, his compassion, and his subtle humour and irony. One critic says of Chekhov that he is no moralist—he simply says “you live badly, ladies and gentlemen,” but his smile has the indulgence of a very wise man.
For other uses, see Legend (disambiguation) and Legendary (disambiguation).
A legend is a genre of folklore that consist of a narrative that features human actions perceived both by teller and listeners to take place within human history and demonstrating human values, and which possesses certain qualities that give the tale verisimilitude. Legend, for its active and passive participants, includes no happenings that are outside the realm of "possibility," but may include miracles. Legends may be transformed over time, in order to keep them fresh and vital, and realistic. Many legends operate within the realm of uncertainty, never being entirely believed by the participants, but also never being resolutely doubted.
The Brothers Grimm defined legend as folktale historically grounded. A modern folklorist's professional definition of legend was proposed by Timothy R. Tangherlini in 1990:
Legend, typically, is a short (mono-) episodic, traditional, highly ecotypified historicized narrative performed in a conversational mode, reflecting on a psychological level a symbolic representation of folk belief and collective experiences and serving as a reaffirmation of commonly held values of the group to whose tradition it belongs.
Etymology and origin
Legend is a loanword from Old French that entered English usage circa 1340. The Old French noun legende derives from the Medieval Latinlegenda. In its early English-language usage, the word indicated a narrative of an event. The word legendary was originally a noun (introduced in the 1510s) meaning a collection or corpus of legends. This word changed to legendry, and legendary became the adjectival form.
By 1613, English-speaking Protestants began to use the word when they wished to imply that an event (especially the story of any saint not acknowledged in John Foxe's Actes and Monuments) was fictitious. Thus, legend gained its modern connotations of "undocumented" and "spurious", which distinguish it from the meaning of chronicle.
In 1866, Jacob Grimm described the fairy tale as "poetic, legend historic." Early scholars such as Karl Wehrhan (de)Friedrich Ranke and Will Erich Peuckert followed Grimm's example in focussing solely on the literary narrative, an approach that was enriched particularly after the 1960s, by addressing questions of performance and the anthropological and psychological insights provided in considering legends' social context. Questions of categorising legends, in hopes of compiling a content-based series of categories on the line of the Aarne–Thompson folktale index, provoked a search for a broader new synthesis.
In an early attempt at defining some basic questions operative in examining folk tales, Friedrich Ranke (de) in 1925 characterised the folk legend as "a popular narrative with an objectively untrue imaginary content" a dismissive position that was subsequently largely abandoned.
Compared to the highly structured folktale, legend is comparatively amorphous, Helmut de Boor noted in 1928. The narrative content of legend is in realistic mode, rather than the wry irony of folktale; Wilhelm Heiske remarked on the similarity of motifs in legend and folktale and concluded that, in spite of its realistic mode, legend is not more historical than folktale.
In Einleitung in der Geschichtswissenschaft (1928), Ernst Bernheim asserted that a legend is simply a longstanding rumour.Gordon Allport credited the staying-power of some rumours to the persistent cultural state-of-mind that they embody and capsulise; thus "Urban legends" are a feature of rumour. When Willian Jansen suggested that legends that disappear quickly were "short-term legends" and the persistent ones be termed "long-term legends", the distinction between legend and rumour was effectively obliterated, Tangherlini concluded.
Main article: Legendary material in Christian hagiography
In the narrow Christian sense, legenda ("things to be read [on a certain day, in church]") were hagiographical accounts, often collected in a legendary. Because saints' lives are often included in many miracle stories, legend, in a wider sense, came to refer to any story that is set in a historical context but that contains supernatural, divine or fantastic elements.
Hippolyte Delehaye distinguished legend from myth: "The legend, on the other hand, has, of necessity, some historical or topographical connection. It refers imaginary events to some real personage, or it localizes romantic stories in some definite spot."
From the moment a legend is retold as fiction, its authentic legendary qualities begin to fade and recede: in The Legend of Sleepy Hollow, Washington Irving transformed a local Hudson River Valley legend into a literary anecdote with "Gothic" overtones, which actually tended to diminish its character as genuine legend.
Stories that exceed the boundaries of "realism" are called "fables". For example, the talking animal formula of Aesop identifies his brief stories as fables, not legends. The parable of the Prodigal Son would be a legend if it were told as having actually happened to a specific son of a historical father. If it included a donkey that gave sage advice to the Prodigal Son it would be a fable.
Legend may be transmitted orally, passed on person-to-person, or, in the original sense, through written text. Jacob de Voragine's Legenda Aurea or "The Golden Legend" comprises a series of vitae or instructive biographical narratives, tied to the liturgical calendar of the Roman Catholic Church. They are presented as lives of the saints, but the profusion of miraculous happenings and above all their uncritical context are characteristics of hagiography. The Legenda was intended to inspire extemporized homilies and sermons appropriate to the saint of the day.
Main article: Urban legend
The vanishing hitchhiker is the best-known urban legend in America, traceable as far back as 1870, but it is found around the world including in Korea and Russia. In the legend, a young girl in a white dress picked up alongside of the road by a passerby. The unknown girl in white remains silent for the duration of her ride, thanks the driver, and quietly gets out at her destination. When the driver turns to look back, the girl has vanished. In 1942, Beardsley and Hankey collected 79 written accounts of the legend.
- ^Georges, Robert; Owens, Michael (1995). Folkloristics. United States of America: Indiana University Press. p. 7. ISBN 0-253-32934-5.
- ^Norbert Krapf, Beneath the Cherry Sapling: Legends from Franconia (New York: Fordham University Press) 1988, devotes his opening section to distinguishing the genre of legend from other narrative forms, such as fairy tale; he "reiterates the Grimms' definition of legend as a folktale historically grounded", according to Hans Sebald's review in German Studies Review13.2 (May 1990), p 312.
- ^Tangherlini, "'It Happened Not Too Far from Here...': A Survey of Legend Theory and Characterization" Western Folklore49.4 (October 1990:371–390) p. 385.
- ^That is to say, specifically located in place and time.
- ^Oxford English Dictionary, s.v. "legend"
- ^ abHarper, Douglas. "legendary". Online Etymology Dictionary. Retrieved 10 June 2013.
- ^"legendry". Merriam-Webster Dictionary.
- ^Patrick Collinson. Elizabethans, "Truth and Legend: The Veracity of John Foxe's Book of Martyrs" 2003:151–77, balances the authentic records and rhetorical presentation of Foxe's Acts and Monuments, itself a mighty force of Protestant legend-making. Sherry L. Reames, The Legenda Aurea: a reexamination of its paradoxical history, 1985, examines the "Renaissance verdict" on the Legenda, and its wider influence in skeptical approaches to Catholic hagiography in general.
- ^Das Märchen ist poetischer, die Sage, historischer, quoted at the commencement of Tangherlini's survey of legend scholarship (Tangherlini 1990:371)
- ^Wehrhan Die Sage (Leipzig) 1908.
- ^Ranke, "Grundfragen der Volkssagen Forshung", in Leander Petzoldt (ed.), Vergleichende Sagenforschung 1971:1–20, noted by Tangherlini 1990.
- ^Peuckert , Sagen (Munich: E Schmidt) 1965.
- ^This was stimulated in part, Tangherlini suggests, by the 1962 congress of the International Society for Folk Narrative Research.
- ^Ranke, "Grundfragen der Volkssagenforschung", Niederdeutsche Zeitschrift für Volkskunde3 (1925, reprinted 1969)
- ^Charles L. Perdue Jt., reviewing Linda Dégh and Andrew Vászony's essay "The crack on the red goblet or truth and the modern legend" in Richard M. Dorson, ed. Folklore in the Modern World, (The Hague: Mouton)1978, in The Journal of American Folklore93 No. 369 (July–September 1980:367), remarked on Ranke's definition, criticised in the essay, as a "dead issue". A more recent examination of the balance between oral performance and literal truth at work in legends forms Gillian Bennett's chaprer "Legend: Performance and Truth" in Gillian Bennett and Paul Smith, eds. Contemporary Legend (Garland) 1996:17–40.
- ^de Boor, "Märchenforschung", Zeitschrift für Deutschkunde42 1928:563–81.
- ^Lutz Röhrich, Märchen und Wirklichkeit: Eine volkskundliche Untersuchung (Wiesbaden: Steiner Verlag) 1956:9–26.
- ^Heiske, "Das Märchen ist poetischer, die Sage, historischer: Versuch einer Kritik", Deutschunterricht14 1962:69–75..
- ^Bernheim, Einleitung in der Geschichtswissenschaft(Berlin: de Gruyter) 1928.
- ^Allport, The Psychology of Rumor (New York: Holt, Rinehart) 1947:164.
- ^Bengt af Klintberg, "Folksägner i dag" Fataburen 1976:269–96.
- ^Jansen, "Legend: oral tradition in the modern experience", Folklore Today, A Festschrift for William Dorson (Bloomington: Indiana University Press) 1972:265–72, noted in Tangherlini 1990:375.
- ^Literary or Profane Legends. Catholic Encyclopedia
- ^Hippolyte Delehaye, The Legends of the Saints: An Introduction to Hagiography (1907), Chapter I: Preliminary Definitions
- ^Timothy R. Tangherlini, "'It Happened Not Too Far from Here...': A Survey of Legend Theory and Characterization" Western Folklore49.4 (October 1990:371–390). A condensed survey with extensive bibliography.
- ^Bennett, Gillian. (1998). The Vanishing Hitchhiker at Fifty-Five. Western Folklore. Vol. 57, No. 1. pp. 1-17.
- ^Langlois, Janet L. (July–September 1983). "The Vanishing Hitchhiker: American Urban Legends and Their Meanings by Jan Harold Brunvand". The Journal of American Folklore. 96 (381): 356–357. doi:10.2307/540959. JSTOR 540959.
- ^Georges, Jones, Robert, Michael (1995). Folkloristics. Indiana University Press.
- ^Fine, Gary Alan (April 1982). "The Vanishing Hitchhiker: American Urban Legends and Their Meanings by Jan Harold Brunvand". Western Folklore. Western States Folklore Society. 41 (2): 156–157. doi:10.2307/1499791. JSTOR 1499791.
- ^Beardsley, Richard K; Hankey, Rosalie. (1942). The Vanishing Hitchhiker. California Folklore Quarterly 1: 303-335.
- ^Beardsley, Richard K; Hankey, Rosalie. (1943). A History of the Vanishing Hitchhiker. California Folklore Quarterly 2: 13-25.