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“Pirogue to the Moon”: The Mythologiques of Claude Lévi-Strauss - Claude Lévi-Strauss. Le Cru et le Cuit. Paris: Plon, 1964. 402 pp.; Du Miel aux Cendres. Paris: Plon, 1966. 450 pp.; L'Origine des Manières de Table. Paris: Plon, 1968. 478 pp.; L'Homme Nu. Paris: Plon, 1971. 688 pp.

Published online by Cambridge University Press:  14 February 2019

Gilbert Chase
Gilbert Chase*
Affiliation:
Brooklyn College of the City University of New York
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Yearbook of the International Folk Music Council , Volume 4 , 1972 , pp. 152 - 157
Copyright
Copyright © 1973 By the International Folk Music Council 

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References

Footnotes

1. The Raw and the Cooked. Introduction to a Science of Mythology: I. Translated from the French by John and Doreen Weightman. New York: Harper & Row, 1969; London: Jonathan Cape, 1970.Google Scholar

2. An example that at least made me chuckle was the epigraph from Rabelais in the chapter of L'Homme Nu titled “Les Opérateurs Binaires”: – “Ceste reigle logicale entendue, prenez ces deux contraires, joye et tristesse, puis ces deux, blanc et noir, car ilz sont contraires physicalement; si ainsi doncques est que noir signifie dueil, à bon droict blanc signifiera joye.“ (Gargantua, I, ch. x).Google Scholar

3. The Aeneid of Virgil: Translated by C. Day Lewis (Oxford University Press, 1952).Google Scholar

4. See, for example, Edmund Leach, Claude Lévi-Strauss (New York: The Viking Press, 1970); and E. Nelson Hayes and Tanya Hayes, eds., Claude Lévi-Strauss: The Anthropologist as Hero (The M.I.T. Press, 1970).Google Scholar

5. La Pensée sauvage (Paris, 1962); English translation, The Savage Mind (Chicago, 1966).Google Scholar

6. The Raw and the Cooked, p. 13.Google Scholar

7. Cf. L'Homme Nu, pp. 577–96. Referring to these “apparent digressions” on music, Lévi-Strauss writes: “Elles montrent que, contrairement à ce qu'ont affirmé des critiques, je ne méconnais pas l'importance de la vie affective.”Google Scholar

8. It is interesting to find Lévi-Strauss writing of “Frazer qui, par la richesse des documents mis en oeuvre et la rigueur de l'analyse, mérite en effet de rester classique.” L'Origine des Manières de Table, p. 420. I also find it worthy of note that he cites Plutarch as the “précurseur de l'analyse structurale des mythes” (L'homme Nu, p. 38, footnote).Google Scholar