Legend

File:Holger danske.jpg, a legendary character]]

Legend is a loanword from Old French that entered English usage {{Circa|1340}}. The Old French noun legende derives from the Medieval Latin legenda.Oxford English Dictionary, s.v. "legend" 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.{{OEtymD|legendary|accessdate=10 June 2013}}{{MerriamWebsterDictionary|legendry}} 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.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.

In 1866, Jacob Grimm described the fairy tale as "poetic, legend historic."Das Märchen ist poetischer, die Sage, historischer, quoted at the commencement of Tangherlini's survey of legend scholarship (Tangherlini 1990:371) Early scholars such as {{Interlanguage link|Karl Wehrhan|2=de|3=Karl Wehrhan|preserve=1}}Wehrhan Die Sage (Leipzig) 1908. Friedrich RankeRanke, "Grundfragen der Volkssagen Forshung", in Leander Petzoldt (ed.), Vergleichende Sagenforschung 1971:1–20, noted by Tangherlini 1990. and Will Erich PeuckertPeuckert, Sagen (Munich: E Schmidt) 1965. followed Grimm's example in focussing solely on the literary narrative, an approach that was enriched particularly after the 1960s,This was stimulated in part, Tangherlini suggests, by the 1962 congress of the International Society for Folk Narrative Research. 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, {{Interlanguage link|Friedrich Ranke|2=de|3=Friedrich Ranke|preserve=1}} in 1925Ranke, "Grundfragen der Volkssagenforschung", Niederdeutsche Zeitschrift für Volkskunde 3 (1925, reprinted 1969) characterised the folk legend as "a popular narrative with an objectively untrue imaginary content", a dismissive position that was subsequently largely abandoned.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 Folklore 93 No. 369 (July–September 1980:367), remarked on Ranke's definition, criticized 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 chapter "Legend: Performance and Truth" in Gillian Bennett and Paul Smith, eds. Contemporary Legend (Garland) 1996:17–40.

Compared to the highly structured folktale, legend is comparatively amorphous, Helmut de Boor noted in 1928.de Boor, "Märchenforschung", Zeitschrift für Deutschkunde 42 1928:563–81. The narrative content of legend is in realistic mode, rather than the wry irony of folktale;Lutz Röhrich, Märchen und Wirklichkeit: Eine volkskundliche Untersuchung (Wiesbaden: Steiner Verlag) 1956:9–26. Wilhelm HeiskeHeiske, "Das Märchen ist poetischer, die Sage, historischer: Versuch einer Kritik", Deutschunterricht14 1962:69–75. 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.Bernheim, Einleitung in der Geschichtswissenschaft(Berlin: de Gruyter) 1928. Gordon Allport credited the staying-power of some rumours to the persistent cultural state-of-mind that they embody and capsulise;Allport, The Psychology of Rumor (New York: Holt, Rinehart) 1947:164. thus "Urban legends" are a feature of rumour.Bengt af Klintberg, "Folksägner i dag" Fataburen 1976:269–96. When Willian Hugh 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.William Hugh Jansen, "Legend: oral tradition in the modern experience", Folklore Today, A Festschrift for Richard M. Dorson (Bloomington: Indiana University Press) 1972:265–72, noted in Tangherlini 1990:375.

{{main article|Legendary (hagiography)}}

In a 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.[http://www.newadvent.org/cathen/09121a.htm Literary or Profane Legends] {{Webarchive|url=https://web.archive.org/web/20100611064242/http://www.newadvent.org/cathen/09121a.htm |date=2010-06-11 }}. Catholic Encyclopedia.

{{main article|Oral tradition}}

History preserved orally through many generations often takes on a more narrative-based or mythological form over time,{{cite book |last=Vansina |first=Jan |title=Oral tradition as history |publisher=University of Wisconsin Press |year=1985 |isbn=978-0-299-10213-5 |url=https://books.google.com/books?id=A-CVBVzZwmAC&dq=oral+tradition+as+history&pg=PR5}} an example being the oral traditions of the African Great Lakes.

File:MataGrifone.jpg, Italy, the second week of August, according to a legend are founders of the Sicilian city.]]

File:Hübner Bürkner Genoveva.jpg connected her to Treves.]]

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."[http://www.fordham.edu/halsall/basis/delehaye-legends.html Hippolyte Delehaye, The Legends of the Saints: An Introduction to Hagiography (1907)] {{Webarchive|url=https://web.archive.org/web/20100110212608/http://www.fordham.edu/halsall/basis/delehaye-legends.html |date=2010-01-10 }}, Chapter I: Preliminary Definitions

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.{{Cite book|last=Encyclopædia Britannica|title=Britannica Concise Encyclopedia|publisher=Encyclopædia Britannica|year=2006|isbn=9781593392932|location=Chicago, Illinois|pages=652|chapter=Fable}}

Stories that exceed the boundaries of "realism" are called "fables". For example, the talking animal formula of Aesop identifies his brief stories as fables and 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.{{citation needed|date=April 2017}}

Legend may be transmitted orally, passed on person-to-person, or, in the original sense, through written text. Jacobus 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.Timothy R. Tangherlini, "'It Happened Not Too Far from Here...': A Survey of Legend Theory and Characterization" Western Folklore 49.4 (October 1990:371–390). A condensed survey with extensive bibliography.

{{Main|Urban legend}}

Urban legends are a modern genre of folklore that is rooted in local popular culture, usually comprising fictional stories that are often presented as true, with macabre or humorous elements. These legends can be used for entertainment purposes, as well as semi-serious explanations for seemingly-mysterious events, such as disappearances and strange objects.

The term "urban legend," as generally used by folklorists, has appeared in print since at least 1968.Oxford English Dictionary, 2d ed. 1989, entry for "urban legend," citing R. M. Dorson in T. P. Coffin, Our Living Traditions, xiv. 166 (1968). See also William B. Edgerton, The Ghost in Search of Help for a Dying Man, Journal of the Folklore Institute, Vol. 5, No. 1. pp. 31, 38, 41 (1968). Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales.

File:Union Graveyard II.jpg|The tale of the White Lady who haunts Union Cemetery is a variant of the Vanishing hitchhiker legend.

File:Bahay na Pula fvf 2014-1.jpg|Bahay na Pula in the Philippines is believed to be haunted by all those who were murdered and raped by the Japanese army within the property during World War II.

• Legendary saga
• Legendary creature
• Lists of legendary creatures
• The Matter of Britain, Arthurian legend
• Matter of France
• Narrative history

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Category:Adventure fiction

Category:Folklore

Category:Literary genres

Category:Narratology

Category:Traditional stories