Now I’m going to go back to some old information and give
you a diagnostic.
When you talk about people you know, that’s gossip. The standard for gossip is that everybody in the chain changes the story a little bit. When you receive gossip, NEVER believe it unless you can get back to the first person who said it. You will be astonished at the difference between what they said and what you heard.
1/ Gossip, like oral narratives, begins with reality and
changes to suit the culture that transmits it.
2/ If it survives long enough, examples of Olrik’s Epic Laws
begin to populate it.
3/ People will shape their behavior in accordance with
gossip, sometimes with extreme results like the Beilis blood libel trial. Beilis
was chosen as the scapegoat due to gossip, not evidence; the government
manufactured all the evidence they used via forgeries, suborned perjury, and
planting objects.
Urban legends have a different set of features.
1/ they spread person to person like gossip, although often
the medium is email.
2/ they name a vague or false authority, if any. If the
urban legend is detailed enough, you can check with the supposed authority and,
100% of the time, they debunk the legend. Either they never said anything on
the subject, or they never said anything like what’s in the urban legend, or it
distorts something they said, which would be our strawman argument again.
3/ an urban legend is always about some group to which the
person spreading it does NOT belong. So an urban legend about people flashing
their car lights, saying that they are gang members, does NOT spread among gang
members but only among outsiders.
4/ all urban legends are false because their data is false
or their logic is false.
The authority issue /2/ in urban legends, has an analog in
oral traditions; Olrik states it specifically. He says an oral tradition is
defined as a narrative or set of narratives for which you can’t turn to the
originator for verification, due to the passage of time. This is not, however,
a fallacious appeal to misleading authority, it is inability to validate with
the originator.
So the broad characteristics of an oral tradition are these:
1/ They transmit person to person until they are put into writing. Some of them
continue to transmit orally in the originating culture after being recorded.
2/ It is impossible to appeal to the originator for
authentication.
3/ And this is a big difference between an urban legend and
an oral tradition: an oral tradition transmits inside the culture that it
expresses, and the behavior of which it shapes. When outsiders get hold of it,
not being part of the transmitting culture, they always distort it.
4/ An oral tradition always contains truths, but they are
disguised by changes that mold the original narrative to conform to the Epic
Laws and Olrik’s other principles, or to keep the tradition relevant to the
culture as it changes from within, or because details drop out over the passage
of time.
The problem of translating and commenting on oral narratives
from outside the culture, /3/, underlies why Jews and Muslims do not trust
translations they don’t have control over, and why commentaries and
interpretations of Judaism from outsiders are failures. Yes, I said it:
failures.
And it’s also a problem with Maimonides’ Guide for the
Perplexed. Maimonides didn’t get to teach Maaseh Breshit or Maaseh Merkavah
to his student Joseph, so he wrote it down. That was problematic anyway, given
what the rabbis say about teaching these subjects. What’s worse is that
Maimonides told Joseph, “You’ll never get this because you won’t let me explain
it face to face, so you’ll just have to take my word for it that you have to
use Aristotelian teachings to understand it.”
What? Wait, what?
Aristotle didn’t know anything about Judaism. How could he
explain two subjects so drenched in Jewish philosophy?
Well, the answer is that Maimonides was arguing against a
group called the Mutakallim. They differed from Aristotle on fundamental
points, including atomism and whether a vacuum can exist. But kalam is
also inappropriate because it derives from Islamic philosophy.
My pet whipping boy, DH, has the same problem. Not only was
it invented by non-Jews (don’t cite Spinoza to me, he stopped his Jewish
education at age 18), it was invented by anti-Semites. It relies on
translations. It incorporates fallacies. It deliberately divorces itself from
Jewish culture.
You cannot “read while running” the record of any oral tradition, and hope to write anything useful about it. You have to study it in its cultural context. You can’t say anything worthwhile about it unless your claims fit back into that cultural context; this is the analog of fitting your limited clinical trial into the big picture of medical science and the world demographic. But academe has divorced oral traditions from their cultures for millennia now, as well as failing to realize they may be dealing with fallacies. I found one paper on Talmud that committed four different fallacies – and the writer now teaches at a university. I discuss it on my blog. It's an extreme example of why my view of academe is so jaundiced.
If you start by agreeing that Jewish scripture is a record of an oral tradition, you can say “Linda is X” instead of “Linda is X and Y”. When you say “oral tradition”, it means that Jewish scripture was shaped by Jewish culture to express its customs and history, as well as by the human brain being all but hard-wired to transmit material using the Epic Laws. It doesn’t matter if the original source was my proposed NE Anatolian mother culture, or the Semitic cultural subset that developed into Judaism, or the original source was Gd. The human brains, transmitting the material over the millennia, would have shaped it into what we have now. Every culture does that with its oral tradition.
Olrik’s principles mirror SWLT and expand on it. They
coordinate with the 21st century description of Biblical Hebrew in
Dr. Cook’s dissertation, which blew my mind when I realized it. Dr. Cook, whose
work was pipelined by academe, got his first information about Olrik from an
email I sent.
Modern results in archaeology and its cross-fertilization
with the Human Genome Project and Oxford Project radiocarbon studies,
coordinate with what Jewish scripture says – Shem WAS Yefet’s older brother.
When disparate subjects that develop in different
environments, among researchers who knew nothing of each other’s work,
reinforce each other like this, you have a dose of reality.
At the end of Olrik’s book, there’s an appendix that applies
his principles to the Bible. It has several problems. It’s based on a
translation. It’s the work of a proponent of DH. He’s trying to preserve
DH (“save the phaenomena”) and express Olrik in those terms. That fails the
simplicity canon of the Test of Occam’s Razor.
As long as you use all the data that fits your dataset
description, and you represent the material accurately, the simplest explanation
is likely to be the correct one.
And that explanation is Olrik’s principles, not DH. I’ve done the work. Part of it is on my blog. Contact me if you’re interested in the rest of the analysis.