Prolegomena to the Study of Greek Religion

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Princeton University Press, 1922 - Всего страниц: 682
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"Harrison's Prolegomena to the Study of Greek Religion is a book that breathes life. It is an exciting, deeply felt intellectual quest, with a broad view of the role of religion in life, ancient and modern. Harrison is not afraid to look for relevance in archaic cult, and doesn't flinch on finding it. From a study of Greek anthropomorphism, she can conclude, like a seeress looking beyond the early twentieth century: to be human is not necessarily to be humane.'"--Richard Martin, Princeton University Jane Harrison examines the festivals of ancient Greek religion to identify the primitive "substratum" of ritual and its persistence in the realm of classical religious observance and literature. In Harrison's preface to this remarkable book, she writes that J. G. Frazer's work had become part and parcel of her "mental furniture" and that of others studying primitive religion. Today, those who write on ancient myth or ritual are bound to say the same about Harrison. Her essential ideas, best developed and most clearly put in the Prolegomena, have never been eclipsed.
 

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Содержание

CHAPTER I
iii
CHAPTER II
2
CHAPTER III
47
CHAPTER IV
90
CHAPTER V
133
CHAPTER VI
227
CHAPTER VII
292
CHAPTER VIII
333
CHAPTER IX
424
CHAPTER X
448
CHAPTER XI
542
CHAPTER XII
594
CRITICAL APPENDIX ON THE ORPHIC TABLETS
629
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Об авторе (1922)

One of the first women to study classics at Cambridge University, Jane Harrison enjoyed a global reputation based on her writings about Greek religion. At a time when the study of texts was often seen as the only means to study ancient religions, Harrison helped break new ground by using materials and insights derived from archaeology, art history, and comparative anthropology. In Harrison's view, religion is primarily something done; words and reflection come later. In writing on Greek religion, she made a sharp distinction between the cult of the Olympian deities, which she initially devalued, and non-Olympian practices. She correlated this distinction with one between rituals of tendence and rituals of aversion, that is, rituals that venerate and those that seek to ward off potentially evil spirits. In accordance with views popular at the time, she also gave her classification an evolutionary twist, attributing the Olympian cult to invading Indo-European patriarchs from the north, and the non-Olympian practices to a matriarchal, pre-Indo-European, Mediterranean civilization. Readers should approach Harrison's entirely speculative, historical reconstruction with extreme caution. As is true for virtually every scholar of Harrison's generation, the value of her writing consists in the potential elucidation that her questions and categories can provide, not in the results of her actual investigations. Together with James G. Frazer and the so-called Cambridge Ritualists, Harrison has recently been the object of intense biographical scrutiny.

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