They includes stories set down in travelers' reports and plantation journals from the early nineteenth century, tales gathered by collectors such as Joel Chandler Harris and Zora Neale Hurston, and narratives tape-recorded by Roger Abrahams himself during extensive expeditions throughout the American South and the Caribbean.

    We tend to think of the Romans as a pragmatic people with a ruthlessly efficient army, an exemplary legal system, and a precise and elegant language. A Cabinet of Roman Curiosities shows that the Romans were equally capable of bizarre superstitions, logic-defying customs, and often hilariously derisive views of their fellow Romans and non-Romans.Classicist J. C. McKeown has organized the entries in this entertaining volume around major themes--The Army, Women, Religion and Superstition, Family Life, Medicine, Slaves, Spectacles--allowing for quick browsing or more deliberate consumption.For anyone seeking an inglorious glimpse at the underside of the greatest empire in history, A Cabinet of Roman Curiosities offers endless delights.

    “Fascinating, brave & sometimes infuriating” (Time), this dark history is more than a chronicle of religion. It's the central tragedy of Western civilization, its fault lines reaching deep into our culture to create “a deeply felt work” (San Francisco Chronicle) as Carroll wrangles with centuries of strife & tragedy to reach a courageous & affecting reckoning with difficult truths.

    Imagining Viking conquerors as much more numerous, technologically superior, and somehow inherently more warlike than their neighbors has overshadowed the cooperation and cultural exchange which characterized much of the Viking Age. In actuality, the Norse explorers and traders were players in a complex exchange of technology, customs, and religious beliefs between the ancient pre-Christian societies of northern Europe and the Christian-dominated nations surrounding the Mediterranean.DuBois examines Anglo-Saxon, Celtic, and Mediterranean traditions to locate significant Nordic parallels in conceptions of supernatural beings, cults of the dead, beliefs in ghosts, and magical practices. These beliefs were actively held alongside Christianity for many years, and were finally incorporated into the vernacular religious practice. The Icelandic sagas reflect this complex process in their inclusion of both Christian and pagan details.This work differs from previous examinations in its inclusion of the Christian thirteenth century as part of the evolution of Nordic religions from localized pagan cults to adherents of a larger Roman faith.Thomas DuBois unravels for the first time the history of the Nordic religions in the Viking Age and shows how these ancient beliefs and their oral traditions incorporated both a myriad of local beliefs and aspects of foreign religions, most notably Christianity.

    On the contrary, argues bestselling historian and critic Gerald Messadie, the true evil lies in the fact that we believe in him at all.A History of the Devil is a provocative exploration of the personification of evil through the ages and across cultures. Messadie reveals that the Satan of Judeo-Christian mythology-the antithesis of God and good-was a concept unknown to the Greeks, Romans, Egyptians, Hindus, and Chinese. In fact, the devil was probably invented six centuries before the common era by Persian clergy eager to demonize their political adversaries. Ever since, the image of evil has been a useful tool of the powerful, both religious and secular, from the prosecutors of the Spanish Inquisition to the Cold Warriors of our own time. In seventeen absorbing chapters, Messadie researches the genealogy of the devil in the world's major civilizations, from Asia and Europe to Africa and North America. He examines the devil's role in each culture and the evolution of his various incarnations throughout history.Abundant in historical references and cultural analyses, A History of the Devil shows that it is precisely the belief in the devil that lies at the root of religious fanaticism around the world today.

    This groundbreaking book, winner of the 1974 Sorokin Award of the American Sociological Association, helped define for an entire generation of anthropologists what their field is ultimately about.

    It has shaped the course of human history. Yet historians still cannot say how it really began. How did a first-century Jew called Jesus manage to spark a new religion? It is one of the biggest and most profound of all historical mysteries. This extraordinary book finally provides a convincing answer. Traditionally, the birth of Christianity has been explained via the miracle of the Resurrection. After Jesus died he was raised from the dead by God and appeared to his disciples, telling them to spread the gospel. Once they saw the Risen Jesus, nothing could shake their belief. Within a few generations Christianity had spread throughout the Middle East and Europe; within a few centuries it had taken over much of the world. But historians have been unable to account for Christianity’s remarkable success without the Resurrection to spark it. If no one really saw the Risen Jesus, how were his followers convinced that he was their immortal Messiah? Art historian Thomas de Wesselow has spent the last seven years deducing the answer to this puzzle, and in doing so he has pieced together an entirely new picture of the birth of Christianity. Reassessing a familiar but misunderstood historical source and reinterpreting many biblical passages, de Wesselow shows that the solution has been staring us in the face for more than a century. The Shroud of Turin, widely thought to be a fake, is in fact authentic. And it holds the key to the greatest mystery in human history.

    So too the monsters that haunt the stories of the Judeo-Christian mythos and earlier traditions: Leviathan, Behemoth, dragons, and other beasts. In this unusual and provocative book, Timothy K. Beal writes about the monsters that lurk in our religious texts, and about how monsters and religion are deeply entwined. Horror and faith are inextricable. Ans as monsters are part of religious texts and traditions, so religion lurks in the modern horror genre, from its birth in Dante's Inferno to the contemporary spookiness of H.P. Lovecraft and the Hellraiser films. Religion and Its Monsters is essential reading for students of religion and popular culture, as well as any readers with an interest in horror.

    The myths have a way of entwining one with another, and it is difficult to present a coherent story line without feeling one has omitted the best part of the story. Inside you will read about... ✓ What Is A Myth? ✓ The Sources Of Greek Mythology ✓ The Creation Of The Universe And The Gods ✓ What Of Man? What Of Woman? ✓ The Greek Pantheon ✓ The Trojan War ✓ The Influence Of Greek Drama ✓ Two Greek Mortal Heroes In Mythological Tales This guide succeeds in presenting an overall sketch of the creation of the world and the battles that follow, resulting in Zeus taking his place as the supreme god and ruling the earth from Mount Olympus. It covers the creation of man, it seems, as a bit of an afterthought for the amusement of the Olympians and some of the most famous stories that have come down to us via the writings of the great dramatists of the Classical Age. There are concise biographies of the twelve gods that make up the Olympians as well as of the heroes of the Trojan War.

    Nowhere does it survive in more starkly archaic form than in the voraciously uninhibited episodes of the Winnebago Trickster Cycle, recorded here in full. Anthropological and psychological analyses by Radin, Kerenyi, and Jung reveal the Trickster as filling a twofold role: on the one hand he is an archetypal psychic structure" that harks back to "an absolutely undifferentiated human consciousness, corresponding to a psyche that has hardly left the animal level" *Jung); on the other hand, his myth is a present-day outlet for the most unashamed and liberating satire of the onerous obligations of social order, religion, and ritual.Cover illustration by Susana Krause

    It offers what is frequently seen as a forbidden theory of the origin of religion that goes deep into evolution, especially but not exclusively cultural evolution.How did our early ancestors transcend the quotidian demands of everyday existence to embrace an alternative reality that called into question the very meaning of their daily struggle? Robert Bellah, one of the leading sociologists of our time, identifies a range of cultural capacities, such as communal dancing, storytelling, and theorizing, whose emergence made this religious development possible. Deploying the latest findings in biology, cognitive science, and evolutionary psychology, he traces the expansion of these cultural capacities from the Paleolithic to the Axial Age (roughly, the first millennium BCE), when individuals and groups in the Old World challenged the norms and beliefs of class societies ruled by kings and aristocracies. These religious prophets and renouncers never succeeded in founding their alternative utopias, but they left a heritage of criticism that would not be quenched.Bellah's treatment of the four great civilizations of the Axial Age--in ancient Israel, Greece, China, and India--shows all existing religions, both prophetic and mystic, to be rooted in the evolutionary story he tells. Religion in Human Evolution answers the call for a critical history of religion grounded in the full range of human constraints and possibilities.

    As a study of magic in 'primitive' societies and its survival today in our thoughts and social actions, it represents what Claude Levi-Strauss called, in an introduction to that edition, the astonishing modernity of the mind of one of the century's greatest thinkers. The book offers a fascinating snapshot of magic throughout various cultures as well as deep sociological and religious insights still very much relevant today. At a period when art, magic and science appear to be crossing paths once again, A General Theory of Magic presents itself as a classic for our times.

    Central to this is the question of evil. How did this phenomenon come into being? What do ancient legends have to tell us about the present state of decay?Born in Ireland Michael Tsarion has made the deepest researches into the comparative mythologies of the world and into his own countries ancient and mysterious Celtic Tradition. Michael's presentations on Atlantis, Lemuria and the prediluvian epoch have been acclaimed by veterans in the field of paranormal research. In the tradition of Comyns Beaumont, Immanuel Velikovsky, William Bramley, Barbara Marciniak, Laurence Gardener and Erich von Daniken, Michael considers the consequences to civilization of extra-terrestrial involvement and seeks to clarify many of the quandaries that other “visitation” experts have overlooked. His book seeks to clarify much of the disinformation about Atlantis and the lost continents of prehistory. He also concentrates on the orchestrated chaos of modern times and reveals how the political and military machinations of the present have their roots in the ancient past.

    Monsters provide a key to understanding the culture that spawned them. So argue the essays in this wide-ranging and fascinating collection that asks the question, What happens when critical theorists take the study of monsters seriously as a means of examining our culture? aIn viewing the monstrous body as a metaphor for the cultural body, the contributors to Monster Theory consider beasts, demons, freaks, and fiends as symbolic expressions of cultural unease that pervade a society and shape its collective behavior. Through a historical sampling of monsters, these essays argue that our fascination for the monstrous testifies to our continued desire to explore difference and prohibition. Contributors: Mary Baine Campbell, Brandeis U; David L. Clark, McMaster U; Frank Grady, U of Missouri, St. Louis; David A. Hedrich Hirsch, U of Illinois; Lawrence D. Kritzman, Dartmouth College; Kathleen Perry Long, Cornell U; Stephen Pender; Allison Pingree, Harvard U; Anne Lake Prescott, Barnard College; John O'Neill, York U; William Sayers, George Washington U; Michael Uebel, U of Virginia; Ruth Waterhouse. "

    It is one of the major sources for the heroic and mythological traditions of northern Europe, though the complex Latin style and the wide range of material brought together from different sources have limited its use. Here Hilda Ellis Davidson, a specialist in Scandinavian mythology, together with the translator Peter Fisher, provides a full English edition; each of the first nine books is preceded by an introductory summary, and a detailed commentary follows on the folklore and life and customs of twelfth-century Denmark - including the sources of Hamlet, of which Saxo gives the earliest known account.HILDA ELLIS DAVIDSON's other books include The Sword in Anglo-Saxon England; PETER FISHER is also the translator of Olaus Magnus: A Description of the Northern Peoples.