User:Jahalverson/sandbox

Afanasyev: criticism of his views and mythology
A.N. Afanasyev was certainly an outstanding collector of folklore, but his level as a researcher of folklore and mythology was considered sub-standard. On the basis of his general theory of the origin of folk poetry in myth, Afanasyev declared some Slavic folk festivals to be residual of a sun worshiping religion. This so-called "mythological" theory, is shown by more recent studies as being incorrect, but he had many supporters in Western Europe and in Russia. In his research works, Afanasyev artificially constructed a mythology of the ancient Slavs. As noted by A. L. Toporkov.

"not only revolutionized the ancient mythology in completing its construction, as it was interrupted by the introduction of Christianity. Creating a majestic picture of Slavic pagan beliefs, Afanasyev is not so much a researcher, but a co-creator, and a successor of the mythological process."

The direction taken by A.N. Afanasyev and F. Buslaev, was sharply criticized by  N. Chernyshevsky and  H. Dobroliubov. They pointed to the isolation of the theoretical constructs from the life and interests of the people, the inadmissibility of mechanical comparisons of quite different phenomena, and of precariousness and inconclusiveness. However, there is evidence that A.N. Afanasyev arguments was a response to the criticisms of N.G. Chernyshevsky (Toporkov AL AN Afanasyev in a polemic with Chernyshevsky? (Episode of the magazine controversy 1850s.) // From the history of Russian folklore. SPb., 2013. Vyp.8 pp. 369-418).

Fallacy methodological parcels Afanasiev became evident by the end of XIX century a. The wel-known Russian and Soviet ethnographers  D. K. Zelenin wrote in this regard:

"The old work of A.N. Afanasyev 'Slavic Poetic views on Nature' in his time was very important, but long since has lost all scientific value. A.N. Afanasyev was the most consistent supporter of the mythological school, to build all the earthly to the heavenly beginning. Theory Grimm, Schwartz  Max Muller brought them to the extreme. In his works, Afanasiev used articles from inaccessible Russian provincial editions, but even enjoy it works only as a collection of materials is not recommended, since it does not always delineates the objective statement of the facts and their own conclusions."

Over time, it became an obvious fallacy, and many linguistic conclusions and comparisons Afanasyev.

All of the above shortcomings have not prevented the works of Afanasyev in Slavic mythology becoming very popular in our days - both among researchers and among the general reader. Afanasyev's theory had a significant impact on the formation of an influential today theory of "basic myth» . In addition, the works of Afanasyev are very popular with  neopagans.

Editions

 * Poetic views of the Slavs on nature. (Поэтические воззрения славян на природу.) M., 1865-1869. T. 1-3 (reprint: Moscow, 1994).
 * Russian folk legend. M., "Modern Problems", 1914. - 314 p.
 * Russian Fairy Tales. A.N. Afanasyev. V.1. "Academia", 1936, Vol.2. Goslitizdat 1938, Vol.3. Goslitizdat 1940.
 * Russian Fairy Tales AN Afanasyev in three volumes. Vol 1. Edited by LG Barag and NV Novikov. 1984. 511 pp. 50000 copies.
 * Russian Fairy Tales AN Afanasyev in three volumes. Vol 2. prepared by LG Barag and NV Novikov. 1985 | volume = 2 | series = Literary Monuments | pages = 465 | edition = 50000}}
 * A.N.Afanasev. Living Water and the prophetic word. Moscow, Soviet Russia, 1988, 512 pp. 100 000 copies.
 * Russian Folk legend AN Afanasyev. Novosibirsk, 1990.
 * The origin of the myth: Articles on folklore, ethnography and mythology. M., 1996.
 * Russian Fairy Tales not for publication, cherished proverbs and sayings. M., 1997.
 * Russian Fairy Tales not for publication, cherished proverbs and sayings. M., 1997.