Oral Literature---- Its Origin and Development

Folk literature, also called folklore or oral tradition,  the lore (traditional knowledge and beliefs) of cultures having no written language. It is transmitted by word of mouth and consists, as does written literature, of both prose and verse narratives, poems and songs, myths, dramas, rituals, proverbs, riddles, and the like. Nearly all known peoples, now or in the past, have produced it.

Until about 4000 bce all literature was oral, but, beginning in the years between 4000 and 3000 bce, writing developed both in Egypt and in the Mesopotamian civilization at Sumer. From that time on there are records not only of practical matters such as law and business but increasingly of written literature. As the area in which the habitual use of writing extended over Asia, North Africa, and the Mediterranean lands and eventually over much of the whole world, a rapid growth in the composition of written literature occurred, so that in certain parts of the world, literature in writing has to a large extent become the normal form of expression for storytellers and poets.

Nevertheless, during all the centuries in which the world has learned to use writing, there has existed, side by side with the growing written record, a large and important activity carried on by those actually unlettered, and those not much accustomed to reading and writing.

Origins and development

Of the origins of folk literature, as of the origins of human language, there is no way of knowing. None of the literature available today is primitive in any sense, and only the present-day results can be observed of practices extending over many thousands of years. Speculations therefore can only concern such human needs as may give rise to oral literature, not to its ultimate origin.

The nature of oral traditions

Nor can any evolution in folk literature or any overall developments be spoken of explicitly. Each group of people, no matter how small or large, has handled its folk literature in its own way. Depending as it does upon the transmission from person to person and being subject to the skill or the lack of skill of those who pass it on and to the many influences, physical or social, that consciously or unconsciously affect a tradition, what may be observed is a history of continual change. An item of folk literature sometimes shows relative stability and sometimes undergoes drastic transformations. If these changes are looked at from a modern Western point of view, ethnocentric judgments can be made as to whether they are on the whole favourable or unfavourable. But it must be remembered that the folk listening to or participating in its oral literature have completely different standards from those of their interpreters.

Nevertheless, two directions in this continually changing human movement may be observed. Occasionally a talented singer or tale-teller, or perhaps a group of them, may develop techniques that result in an improvement over the course of time from any point of view and in the actual development of a new literary form. On the other hand, many items of folk literature, because of historic movements or overwhelming foreign influences or the mere lack of skillful practitioners of the tradition, become less and less important, and occasionally die out from the oral repertory. The details of such changes have been of great interest to all students of folk literature.

The beginnings of written literature in Sumer and Egypt 5,000 or 6,000 years ago took place in a world that knew only folk literature. During the millennia since then written literature has been surrounded and sometimes all but overwhelmed by the humbler activity of the unlettered. The emergence of the author and his carefully preserved manuscript came about slowly and uncertainly, and only in a few places initially—the literary authorship that flourished in the Athens of Pericles or the Jerusalem of the Old Testament represented only a very small part of the world of their time. Nearly everywhere else the oral storyteller or epic singer was dominant, and all of what is called literary expression was carried in the memory of the folk, and especially of gifted narrators.

All societies have produced some men and women of great natural endowments—shamans, priests, rulers, and warriors—and from these has come the greatest stimulus everywhere toward producing and listening to myths, tales, and songs. To these the common man has listened to such effect that sometimes he himself has become a bard. And kings and councillors, still without benefit of writing, have sat enthralled as he entertained them at their banquets.

Cultural exchange in written and oral traditions

This folk literature has affected the later written word profoundly. The Homeric hymns, undoubtedly oral in origin and retaining many of the usual characteristics of folk literature, such as long repetitions and formulaic expressions, have come so far in their development that they move with ease within a uniform and difficult poetic form, have constructed elaborate and fairly consistent plots and successfully carried them through, and have preserved in definitive form a conception of the Olympic pantheon with its gods and heroes, which became a part of ancient Greek thinking.