Mythology And Monuments of Ancient Athens Being a Translation of a Portion of the Attica of Pausanias

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Kessinger Publishing, 2004 - Social Science - 804 pages
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1890. Illustrated. Harrison was a groundbreaking English classical scholar and feminist. Harrison and Verrall traveled in Greece for three months in preparation for their book on Pausanias, Mythology and Monuments of Ancient Athens. It was in this book that Harrison first noted that myth is ritual practice misunderstood and thus the work lays claim to being the beginning of ritualism. Though largely forgotten today, Mythology and Monuments is one of the most famous books on Pausanias written in the nineteenth century. It was considered a strange book since only excerpts of Pausanias were included and Harrison had emphasized topography in relation to myth. Verrall's translation was adequate but Greek accents were carelessly disregarded. Still, it was generally acknowledged as the best guide to Athens and a major archaeological publication. The book heralded a whole series of new approaches to the mytholography of Athens.

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About the author (2004)

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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