Gospel of Mark and Propp's Morphology

[neilgodfrey]

I've long been curious to know whether Vladimir Propp's morphology of folktales can be applied to the Gospels. Pamela Milne applied it to sections of the book of Daniel and William Propp (no relation) applied it to Exodus. The Gospel of Matthew (and Luke) looks like the most obvious first choice to test the morphology with its opening tales of miraculous birth and attempt by the villain to kill the infant from the start. But I know the Gospel of Mark better than any other Gospel so am starting on that one. Besides, it's the shortest so should be less work than the others.

I've made several starts on this project and have learned how it's not at all easy to analyse tales this way without a good grasp of the functions and structures Propp uses.

I've also learned that the first step is to identify the functions of the characters. Only after that is done [IF it can be done with Propp's categories] can we then take the next step and see what structure emerges. Will the end result be a simple narrative melody or a complex symphony or utter chaos and violations of all the rules of Propp's morphology? If it's chaos then we can conclude Propp's morphology does not apply to the Gospel narrative in Mark. (Or just maybe there is another set of rules that apply to certain types of Second Temple narratives.) Besides, we may not even get to attempting that second step if we are unable to identify functions either throughout the gospel or (perhaps more realistically) at least in key sections of the gospel. This is how Milne worked with the Book of Daniel.

I'm aware of various criticisms of Propp's morphology and hope to be taking some of those on board through the exercise. I'm also aware of Claude Levi-Strauss's dismissal of Propp's analysis as a very poor second value in comparison with his own conclusions about the structures of myths. I'd also like to study Mark's tale in relation to other narratives to see what sort of mutations may have occurred. This is not the same as intertextuality or mimesis studies. Those studies are about literary borrowing. I'll be more interested in the possibility of the evolution of narratives/stories themselves. But that's another task - not the Propp one.

As I said I've attempted this a number of times before but never got very far with it. I'm hoping that the format of this forum will make it easier to keep track of ideas and to work towards some sort of conclusion. If anyone can add anything to this then do so, though I suspect this is just another one of those eccentricities of mine.

Next comment of mine will begin the task.

[neilgodfrey]

[1]The beginning of the gospel of Jesus Christ

This is obviously an initial contextual and introductory statement.

Although this situation is not a function, it nevertheless is an important morphological element. The species of tale beginnings can be examined only at the end of the present work. We shall designate this element as the initial situation, giving it the sign α.
Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 750-752). University of Texas Press. Kindle Edition.

I have yet to learn if/how far the "initial situation" extends beyond this verse. What is the function (if any) of the prophetic opening? To be decided.

Propp's "Preparatory section".

The functions of the preparatory section (β,γ-δ,ε-ζ,-θ) are also distributed among the same characters, but the distribution here is unequal, making the definition of the characters impossible by these functions. In addition, there exist special personages for connections (complainers, informers, slanderers), and also special betrayers for function ζ . . .
Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 1652-1655). University of Texas Press. Kindle Edition.

[14a]Now after that John was put in prison

This looks like the first function:

I. ONE OF THE MEMBERS OF A FAMILY ABSENTS HIMSELF FROM HOME. (Definition: absentation. Designation : β.)

1. The person absenting himself can be a member of the older generation (β1). . . .
2. An intensified form of absentation is represented by the death of parents (β2).
3. Sometimes members of the younger generation absent themselves (β3). . . .

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 753-761). University of Texas Press. Kindle Edition.

An alternative interpretation is that this is an act of villainy, the eighth function, A.

Against this interpretation is that the action itself is not identified with any person. The text states that there is some sort of "delivering up" of John. Cf Paul's reference to Christ being delivered up. The implication, however, is that this is an evil act of course.

But the action of the narrative begins from this moment as if the removal of John is the trigger for the main narrative to begin. John is traditionally associated with an old man and he certainly here represents the old covenant, so I'm placing this action in the "absentation (departure)" of Propp's functions for now -- β

[neilgodfrey]

Propp's "Preparatory section" + / Mark's Introductory section continued....

[9]And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

There is some probability that Nazareth is an interpolation but nonetheless the main character's first appearance involves him leaving a place that is to be the main scene of his activity and going out to the Jordan River where John is baptizing. The main character is clearly leaving for a particular purpose and there will be a dramatic change to his nature to follow.

This action is therefore the Departure function, ↑

XI. THE HERO LEAVES HOME. (Definition: departure. Designation: ↑.)
Departure here denotes something different from the temporary absence element, designated earlier by β. The departures of seeker-heroes and victim-heroes are also different. The departures of the former group have search as their goal, while those of the latter mark the beginning of a journey without searches, on which various adventures await the hero.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 975-979). University of Texas Press. Kindle Edition.

Jesus' absence is temporary but at the same time it results in the same kind of outcome that would be associated with a major quest or journey. We are still in the introductory phase of the Gospel narrative.

Propp continues . . .

Now a new character enters the tale: this personage might be termed the donor, or more precisely, the provider. Usually he is encountered accidentally—in the forest, along the roadway, etc. (see Chapter VI, forms of appearance of dramatis personae). It is from him that the hero (both the seeker hero and the victim hero) obtains some agent (usually magical) which permits the eventual liquidation of misfortune. But before receipt of the magical agent takes place, the hero is subjected to a number of quite diverse actions which, however, all lead to the result that a magical agent comes into his hands.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 985-989). University of Texas Press. Kindle Edition.

Compare God entering the tale as the donor of the magical power that possesses Jesus. Jesus had to perform baptism before the donor gave him the magical agent.

The hero is in some way tested or interrogated before being given the agent by the donor. The Gospel of Matthew is truer to this function (D) with the verbal exchange between John and Jesus prior to baptism. But Propp allows for a greeting from the donor as a "weakened form of testing".

XII. THE HERO IS TESTED, INTERROGATED, ATTACKED, ETC., WHICH PREPARES THE WAY FOR HIS RECEIVING EITHER A MAGICAL AGENT OR HELPER. (Definition: the first function of the donor. Designation: D.)

1. The donor tests the hero (D1).
2. The donor greets and interrogates the hero (D2). This form may be considered as a weakened form of testing. Greeting and interrogation are also present in the forms mentioned above, but there they do not have the character of a test; rather they precede it. In the present case, however, direct testing is absent, and interrogation assumes the character of an indirect test. If the hero answers rudely he receives nothing, but if he responds politely he is rewarded with a steed, a sabre, and so on. . . .

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 989-1001). University of Texas Press. Kindle Edition.

Associated with D (the donor's entry) there is E (the hero's response) and F (the acquisition of the magical agent):

[10] And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
[11] And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.
[12] And immediately the Spirit driveth him into the wilderness.

Compare:

XIII. THE HERO REACTS TO THE ACTIONS OF THE FUTURE DONOR. (Definition: the hero’s reaction. Designation: E.) In the majority of instances, the reaction is either positive or negative.

1. The hero withstands (or does not withstand) a test (E1).
2. The hero answers (or does not answer) a greeting (E2).
3. He renders (or does not render) a servict to a dead person (E3).
4. He frees a captive (E4.).
5. He shows mercy to a suppliant (E5).
6. He completes an apportionment and reconciles the disputants (E6).

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 1035-1044). University of Texas Press. Kindle Edition.

XIV. THE HERO ACQUIRES THE USE OF A MAGICAL AGENT. (Definition: provision or receipt of a magical agent. Designation: F.)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 1057-1058). University of Texas Press. Kindle Edition.

The Spirit drives, casts, throws him into the wilderness.

XV. THE HERO IS TRANSFERRED, DELIVERED, OR LED TO THE WHEREABOUTS OF AN OBJECT OF SEARCH. (Definition: spatial transference between two kingdoms, guidance. Designation: G.)

Generally the object of search is located in “another” or “different” kingdom. This kingdom may lie far away horizontally, or else very high up or deep down vertically. The means of unification may be identical in all cases, but specific forms do exist for great heights and depths.

1. The hero flies through the air (G1) . . .
2. He travels on the ground or on water (G2) . . .
3. He is led (G3). . . .
4. The route is shown to him (G4). . . .
5. He makes use of stationary means of communication (G5). . .
6. He follows bloody tracks (G6). . .

This exhausts the forms of transference of the hero. It should be noted that “delivery,” as a function in itself, is sometimes absent: the hero simply walks to the place (i.e., function G amounts to a natural continuation of function ↑). In such a case function G is not singled out.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 1160-1180). University of Texas Press. Kindle Edition.

So far in this introductory section of the Gospel we have

1. Initial situation -- α

9. Departure -- ↑
10-11. First function of the doner -- D
10-11. Reaction of the hero -- E
10. Acquisition, receipt of a magical agent -- F
12. Transference to a designated place; guidance -- G

14. Absentation -- β

The Prophetic Hero

Though Jesus is possessed by a magical agent little there is no explicit use of it in the subsequent narrative. Propp's comment on the prophetic hero surely applies to Jesus:

One should also make mention of the fact that the hero often gets along without any helpers. He is his own helper, as it were. But if we had the opportunity to study attributes, it would be possible to show that in these instances the hero takes on not only the functions of the helper, but his attributes as well. One of the most important attributes of a helper is his prophetic wisdom: the prophetic horse, the prophetic wife, the wise lad, etc. When a helper is absent from a tale, this quality is transferred to the hero. The result is the appearance of the prophetic hero.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 1698-1703). University of Texas Press. Kindle Edition.

[neilgodfrey]

Mark's Introductory section continued....

[13] ]And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

If this is interpreted as a struggle with Satan and a subsequent victory over him then we have:

Function A/a -- Villainy accompanied by casting into a chasm etc / Lack, Insufficiency (in the wilderness)
Function H -- The hero struggles with the villain;
Function I -- Victory over the villain
Function K -- The liquidation of misfortune or lack (angels ministered unto him)

Function a (insufficiency, lack) has been implied by the initial wilderness setting and is reinforced by the repetition of wilderness as the place where Jesus now is.

VIII. THE VILLAIN CAUSES HARM OR INJURY TO A MEMBER OF A FAMILY. (Definition: villainy. Designation: A.)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Location 838). University of Texas Press. Kindle Edition.

But the alternative to this is VIIIa, ....

VIIIa. ONE MEMBER OF A FAMILY EITHER LACKS SOMETHING OR DESIRES TO HAVE SOMETHING. (Definition : lack. Designation: a.)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 914-915). University of Texas Press. Kindle Edition.

The following remark is interesting in the context of earlier verses I have not yet addressed. The Gospel of Mark opens with an almost idyllic or millennial scene with everyone from Judea and Jerusalem coming out to be baptized in preparation for the messiah. This picture is removed with the removal of John and the people of Judea and Jerusalem will then violate John's injunction -- Function "interdiction":γ by killing Jesus -- Function "violation": δ.

Propp somewhere points to happy openings as functioning as implicit forebodings of evil to follow. I have yet to re-locate that passage. In another passage he says something similar:

Here the following problem necessarily arises: far from all tales begin with harm or the beginning just described. The tale of Emélja the Fool begins with the fool’s catching a pike, and not at all with villainy, etc. In comparing a large number of tales it becomes apparent, however, that the elements peculiar to the middle of the tale are sometimes transferred to the beginning , and this is the case here. The catching and sparing of an animal is a typical middle element, as we shall observe later on. Generally, elements A or a are required for each tale of the class being studied. Other forms of complication do not exist.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 927-932). University of Texas Press. Kindle Edition.

An alternative interpretation of the opening verses is that they are all initial situation statements -- α.

An alternative interpretation of the temptation in the wilderness is

VI. THE VILLAIN ATTEMPTS TO DECEIVE HIS VICTIM IN ORDER TO TAKE POSSESSION OF HIM OR OF HIS BELONGINGS. (Definition: trickery. Designation: η.)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 813-814). University of Texas Press. Kindle Edition.

Yet another possibility is that the temptation is a test related to the receiving of the magical agent. In this case it would be function D (see previous comment for explanation). If so, then the normal sequence has been inverted: usually the test precedes the acquisition of the magical agent.

The conclusion finds Jesus being served by angels:

XIX. THE INITIAL MISFORTUNE OR LACK IS LIQUIDATED. (Designation: K.) This function, together with villainy (A), constitutes a pair. The narrative reaches its peak in this function.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 1211-1213). University of Texas Press. Kindle Edition.

The inference is that Jesus has had more than the difficulties of wilderness life removed. He has in some sense survived the testing by Satan and the presence of wild beasts. Angels are now at his command. This suggests the experience has been a test from the donor (function D).

Propp elsewhere explains that the type of function needs to be understood in terms of its consequences. If we apply that principle here then the whole wilderness detail should be interpreted as a test from the donor (the spirit threw him into the presence of Satan). This has not been the obvious interpretation because the order is inverted. Normally the test precedes the acquisition of the magical agent.

So we have thus far, Mark 1:1-14a

1 (probably should include verses 2 and 3) Initial situation -- α

4-8 (possibly and extension of initial situation but also possibly an inverted "a", lack, insufficiency.

9. Departure -- ↑

10-11. First function of the doner -- D

10-11. Reaction of the hero -- E

10-11. Acquisition, receipt of a magical agent -- F

12. Transference to a designated place; guidance -- G

13. D, E, K (first function of donor, reaction of hero, liquidation of villainy/lack) -- or -- A/a, H, I, K (lack, contest with villain, victory over villain, liquidation of lack)

14. Absentation -- β

[neilgodfrey]

. . . Jesus came into Galilee, preaching the gospel of the kingdom of God,
[15] And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
[16] Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
[17] And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.
[18] And straightway they forsook their nets, and followed him.
[19] And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.
[20] And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.

Jesus came into Galilee

This is a return to his "home" place. But later we will find he returns to his particular home village where he is rejected. We can say that there are two home settings for the hero and this will be confirmed by the narrative itself having Jesus speaking of two families, a genetic and a spiritual one. Galilee is also opposed to Jerusalem where Jesus is rejected.

We can think of Galilee as being the "spiritual" home of Jesus (where the Kingdom of God is announced and to where everyone must return to be with him after his resurrection) as distinct from his family home. This will enable us to identify two different levels of movement in Propp's morphology: leaving and returning home can be undertaken at two levels. Thus a departure can also overlap with an arrival or return.

Departure function, ↑
Return ↓

Will see how this works out -- if at all -- as we progress.

XI. THE HERO LEAVES HOME. (Definition: departure. Designation: ↑.)
Departure here denotes something different from the temporary absence element, designated earlier by β. The departures of seeker-heroes and victim-heroes are also different. The departures of the former group have search as their goal, while those of the latter mark the beginning of a journey without searches, on which various adventures await the hero.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 975-979). University of Texas Press. Kindle Edition.

XX. THE HERO RETURNS. (Definition: return. Designation: ↓.)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 1254-1255). University of Texas Press. Kindle Edition.

The hero is unknown when he enters Galilee to preach.

Unrecognized arrival, o

]XXIII. THE HERO, UNRECOGNIZED, ARRIVES HOME OR IN ANOTHER COUNTRY. (Definition: unrecognized arrival. Designation: o.)

Here, two classes are distinguishable:
(1)arrival home, in which the hero stays with some sort of artisan (goldsmith, tailor, shoemaker, etc.), serving as an apprentice;
(2) he arrives at the court of some king, and serves either as a cook or a groom. At the same time it is sometimes necessary to designate simple arrival as well.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 1328-1331). University of Texas Press. Kindle Edition.

Jesus' preaching message

This message infers a current lack or insufficiency of some kind. This begins the action of the main narrative.

VIIIa. ONE MEMBER OF A FAMILY EITHER LACKS SOMETHING OR DESIRES TO HAVE SOMETHING. (Definition : lack. Designation: a.)
Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 914-915). University of Texas Press. Kindle Edition.

Call of the disciples

Here we are introduced to a group who will become a secondary hero in the narrative. As in the Exodus tale (William Propp's commentary) we have multiple heroes: Moses, God and Israel. In the Gospel of Mark I see two heroes: Jesus and the Disciples (represented mostly by Simon Peter). Recall Jesus is a "prophetic hero" (see earlier post).


Jesus commands the disciples to follow him.

Function is interdiction: γ

The message of Jesus is addressed generically -- as much to the readers as to "everyone" in the narrative. One might almost add the "readers" as a third hero who are being issued with the command.

II. AN INTERDICTION IS ADDRESSED TO THE HERO. (Definition: interdiction. Designation: γ.) . . .

. . .
2. An inverted form of interdiction is represented by an order or a suggestion. (γ2)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 762-763, 771). University of Texas Press. Kindle Edition.

Here is the passage I was looking for earlier:

Here for the sake of better understanding, a digression may be made. Further on the tale presents the sudden arrival of calamity (but not without a certain type of preparation). In connection with this, the initial situation gives a description of particular, sometimes emphasized, prosperity. A tsar has a wonderful garden with golden apples; the old folk fondly love their Ivášečka, and so on. A particular form is agrarian prosperity: a peasant and his sons have a wonderful hay-making. One often encounters the description of sowing with excellent germination. This prosperity naturally serves as a contrasting background for the misfortune to follow. The spectre of this misfortune already hovers invisibly above the happy family. From this situation stem the interdictions not to go out into the street, and others. The very absentation of elders prepares for the misfortune, creating an opportune moment for it. Children, after the departure or death of their parents, are left on their own. A command often plays the role of an interdiction. If children are urged to go out into the field or into the forest, the fulfillment of this command has the same consequences as does violation of an interdiction not to go into the forest or out into the field.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 773-781). University of Texas Press. Kindle Edition.

The disciples obey the command and their fate is sealed. They must die either by taking up their crosses themselves or fleeing. The fishing metaphor is appropriate. It comes from Jeremiah and refers to a form of punishment/death. It also represents life, of course, but that is the message of the gospel -- the way to life is through death.

So we have the function of "violation", δ -- though, as above, this is kind of inverted.

III. THE INTERDICTION IS VIOLATED (Definition: violation. Designation: δ.)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Location 782). University of Texas Press. Kindle Edition.

The disciples follow

Function is departure: ↑

XI. THE HERO LEAVES HOME. (Definition: departure. Designation: ↑.)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 975-976). University of Texas Press. Kindle Edition.

Thus far:

1 (probably should include verses 2 and 3) Initial situation -- α
4-8 (possibly and extension of initial situation but also possibly an inverted "a", lack, insufficiency.
9. Departure -- ↑
10-11. First function of the doner -- D
10-11. Reaction of the hero -- E
10-11. Acquisition, receipt of a magical agent -- F
12. Transference to a designated place; guidance -- G
13. D, E, K (first function of donor, reaction of hero, liquidation of villainy/lack) -- or -- A/a, H, I, K (lack, contest with villain, victory over villain, liquidation of lack)
14a. Absentation -- β

14b. Departure function, -- ↑ (or return)
14ff Unrecognized arrival, -- o
15. Lack -- a
15-20. Interdiction -- γ; "violation" -- δ; departure -- ↑

I need to find a way to clearly distinguish the functions that apply to Jesus as hero and the disciples as hero.

[andrewcriddle]

Mark's Introductory section continued....

[13] ]And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

If this is interpreted as a struggle with Satan and a subsequent victory over him then we have:

Function A/a -- Villainy accompanied by casting into a chasm etc / Lack, Insufficiency (in the wilderness)
Function H -- The hero struggles with the villain;
Function I -- Victory over the villain
Function K -- The liquidation of misfortune or lack (angels ministered unto him)

Function a (insufficiency, lack) has been implied by the initial wilderness setting and is reinforced by the repetition of wilderness as the place where Jesus now is.

VIII. THE VILLAIN CAUSES HARM OR INJURY TO A MEMBER OF A FAMILY. (Definition: villainy. Designation: A.)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Location 838). University of Texas Press. Kindle Edition.

But the alternative to this is VIIIa, ....

VIIIa. ONE MEMBER OF A FAMILY EITHER LACKS SOMETHING OR DESIRES TO HAVE SOMETHING. (Definition : lack. Designation: a.)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 914-915). University of Texas Press. Kindle Edition.

The following remark is interesting in the context of earlier verses I have not yet addressed. The Gospel of Mark opens with an almost idyllic or millennial scene with everyone from Judea and Jerusalem coming out to be baptized in preparation for the messiah. This picture is removed with the removal of John and the people of Judea and Jerusalem will then violate John's injunction -- Function "interdiction":γ by killing Jesus -- Function "violation": δ.

Propp somewhere points to happy openings as functioning as implicit forebodings of evil to follow. I have yet to re-locate that passage. In another passage he says something similar:

Here the following problem necessarily arises: far from all tales begin with harm or the beginning just described. The tale of Emélja the Fool begins with the fool’s catching a pike, and not at all with villainy, etc. In comparing a large number of tales it becomes apparent, however, that the elements peculiar to the middle of the tale are sometimes transferred to the beginning , and this is the case here. The catching and sparing of an animal is a typical middle element, as we shall observe later on. Generally, elements A or a are required for each tale of the class being studied. Other forms of complication do not exist.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 927-932). University of Texas Press. Kindle Edition.

An alternative interpretation of the opening verses is that they are all initial situation statements -- α.

An alternative interpretation of the temptation in the wilderness is

VI. THE VILLAIN ATTEMPTS TO DECEIVE HIS VICTIM IN ORDER TO TAKE POSSESSION OF HIM OR OF HIS BELONGINGS. (Definition: trickery. Designation: η.)

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 813-814). University of Texas Press. Kindle Edition.

Yet another possibility is that the temptation is a test related to the receiving of the magical agent. In this case it would be function D (see previous comment for explanation). If so, then the normal sequence has been inverted: usually the test precedes the acquisition of the magical agent.

The conclusion finds Jesus being served by angels:

XIX. THE INITIAL MISFORTUNE OR LACK IS LIQUIDATED. (Designation: K.) This function, together with villainy (A), constitutes a pair. The narrative reaches its peak in this function.

Propp, V. (2010-06-03). Morphology of the Folk Tale (Kindle Locations 1211-1213). University of Texas Press. Kindle Edition.

The inference is that Jesus has had more than the difficulties of wilderness life removed. He has in some sense survived the testing by Satan and the presence of wild beasts. Angels are now at his command. This suggests the experience has been a test from the donor (function D).

Propp elsewhere explains that the type of function needs to be understood in terms of its consequences. If we apply that principle here then the whole wilderness detail should be interpreted as a test from the donor (the spirit threw him into the presence of Satan). This has not been the obvious interpretation because the order is inverted. Normally the test precedes the acquisition of the magical agent.

So we have thus far, Mark 1:1-14a

1 (probably should include verses 2 and 3) Initial situation -- α

4-8 (possibly and extension of initial situation but also possibly an inverted "a", lack, insufficiency.

9. Departure -- ↑

10-11. First function of the doner -- D

10-11. Reaction of the hero -- E

10-11. Acquisition, receipt of a magical agent -- F

12. Transference to a designated place; guidance -- G

13. D, E, K (first function of donor, reaction of hero, liquidation of villainy/lack) -- or -- A/a, H, I, K (lack, contest with villain, victory over villain, liquidation of lack)

14. Absentation -- β

Hi Neil

I doubt whether this very brief passage in Mark can bear the weight you are putting on it. The Accounts in Matthew and Luke would work better for your purposes.

Andrew Criddle

[DCHindley]

But Propp is identifying elements of Russian folk tales, not ancient or Roman era Greek ones.

How will this be relevant to NT criticism? Are these supposed to be more or less universal rules?

DCH

[neilgodfrey]

I don't know what you mean by "weight" in this context. Relevance will be assessed only after the exercise is attempted. Remember William Propp and Pamela Milne. (Yes, the morphology does have some relevance beyond Russian folktales -- though there will be obvious modifications here and there which Propp attempts to anticipate by his identification of more general principles.) The identification of narrative functions is not sufficient. There is the next step that will come only afterwards of seeing what structure they have, if any.

I have no doubt that many will consider this a waste of time and say that Russian folk-tales potentially have nothing to do with biblical narrative. I beg to differ.

[andrewcriddle]

I don't know what you mean by "weight" in this context. Relevance will be assessed only after the exercise is attempted. Remember William Propp and Pamela Milne. (Yes, the morphology does have some relevance beyond Russian folktales -- though there will be obvious modifications here and there which Propp attempts to anticipate by his identification of more general principles.) The identification of narrative functions is not sufficient. There is the next step that will come only afterwards of seeing what structure they have, if any.

I have no doubt that many will consider this a waste of time and say that Russian folk-tales potentially have nothing to do with biblical narrative. I beg to differ.

I meant that Matthew and Luke explicitly refer to a victory of Jesus over Satan in the wilderness.
This is not explicit in Mark.

Andrew Criddle

[neilgodfrey]

I don't know what you mean by "weight" in this context. Relevance will be assessed only after the exercise is attempted. Remember William Propp and Pamela Milne. (Yes, the morphology does have some relevance beyond Russian folktales -- though there will be obvious modifications here and there which Propp attempts to anticipate by his identification of more general principles.) The identification of narrative functions is not sufficient. There is the next step that will come only afterwards of seeing what structure they have, if any.

I have no doubt that many will consider this a waste of time and say that Russian folk-tales potentially have nothing to do with biblical narrative. I beg to differ.

I meant that Matthew and Luke explicitly refer to a victory of Jesus over Satan in the wilderness.
This is not explicit in Mark.

Andrew Criddle

Correct. There is room for doubt about the interpretation. Propp addresses quite often functions that are implied rather than made explicit and explains how he assesses these and why. I'm trying to do something similar, whether successfully or not I don't yet know.

I find that when I try to read Mark through Proppian functions new interpretations open up to me. Whether those interpretations will prove to be valid is another question.