Life stories, fables and narrative songs or carols recorded in Mărișel village, Cluj county, are knitted through the yarns of fictional mechanisms. When it comes to narrations articulated into an informal system of folk mythology, in which the interviewed respondents conjure events with supernatural beings (Saint Friday, the forest lady, wolves’ stir, ogres or poltergeists) which happened to them or which were told by other people, I preferred instead of a morphological classification, or a genre theory (fairytale, legend, myths or short stories), a classification based on theories of fiction. Life stories and fables from the region of Mărișel village, form a spoken historical radiography of rural sub‑zones of the named region, made of our respondents’ perspective. The two epic components that fall under analysis are autobiographical stories (from within a certain area) and mythological‑fictional stories (articulated in a prolix system of folk mythology). Without holding the claim of composing a unified theory on fairytale and myths origin, Bogdan Neagota, the anthropological scholar, presents, as an assumption, the concept of fictional, not historical anteriority of mental records about myth or fairytale, in regards to three levels of fiction, mental records of 1st, 2nd and 3rd degree. Therefore, mental records appear as a main epic genre which, in different cultural contexts, being subjected to isomorphical processes of fictional alteration and formalisation, suffer a series of successive changes, becoming legend, fairytale or myth. It moves from the position of experiential object into fictional object, just as Toma Pavel notes, or ideally, as Culianu claims, it completely transforms its fictional condition. From this perspective, we can deduce the possible hypothesis that some myths or fairytales refer to the experience of reality with fundamental value.
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