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Andrew Lang - Myth Ritual And Religion (676.0 Kb)

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The original edition of Myth, Ritual and Religion, published in 1887, has long been out of print. In revising the book I have brought it into line with the ideas expressed in the second part of my Making of Religion (1898) and have excised certain passages which, as the book first appeared, were inconsistent with its main thesis. In some cases the original passages are retained in notes, to show the nature of the development of the author's opinions. Afragment or two of controversy has been deleted, and chapters xi. and xii.... More >>>
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Category 1:  Rituals and Rites
Category 2:  Religion and Mythology
Category 3: 
Author:      Andrew Lang
Format:      eBook
The original edition of Myth, Ritual and Religion, published in 1887, has long been out of print. In revising the book I have brought it into line with the ideas expressed in the second part of my Making of Religion (1898) and have excised certain passages which, as the book first appeared, were inconsistent with its main thesis. In some cases the original passages are retained in notes, to show the nature of the development of the author's opinions. A

fragment or two of controversy has been deleted, and chapters xi. and xii., on the religion of the lowest races, have been entirely rewritten, on the strength of more recent or earlier information lately acquired.

The gist of the book as it stands now and as it originally stood is contained in the following lines from the preface of 1887: "While the attempt is made to show that the wilder features of myth survive from, or were borrowed from, or were imitated from the ideas of people in the savage condition of thought, the existence--even among savages--of comparatively pure, if inarticulate, religious beliefs is insisted on throughout". To that opinion I adhere, and I trust that it is now expressed with more consistency than in the first edition. I have seen reason, more and more, to doubt the validity of the "ghost theory," or animistic hypothesis, as explanatory of the whole fabric of religion and I present arguments against Mr. Tylor's contention that the higher conceptions of savage faith are borrowed from missionaries. It is very possible, however, that Mr. Tylor has arguments more powerful than those contained in his paper of 1892.