성결대 박사원 세미나 4 사회 인류학자  제임스 프레이저

 


사회 인류학자요 종교 인류학자 인

제임스 프레이저 (1854-1941)는 왕립 인류학 연구 교수로

영국 타일러를 잇는 스코틀랜드의 인류학자로 칼라풀하고 아주 두터운 책 

 The Golden  Bough(골든 바 "금 가지")로 유명하다.

종교

전설/신화

마술/의식

혼령/귀신들

아도니스(주)

속죄양

아름다운 대머리

등을 

종교 및 사회 인류학적으로 다룬다.



Wiki Ebcyclop

위키 백과의 도움

(http://en.wikipedia.org/wiki)

2가지 논고를 여기에 일부 번역 수록한다.



사회 인류학자 제임스 프레이저

 


James George Frazer


Born 1 January 1854 (1854-01)
Glasgow, Scotland 스코틀랜드 그라스고에서 1854년 태생
Died 7 May 1941(1941-05-07) (aged 87) 87세
Cambridge, England 케임브리지에서 사
Nationality Scottish
Fields Social anthropologist 사회인류학자
Alma mater University of Glasgow (MA 1874) 그라스고 대 석사
Known for Research in mythology and comparative religion 비교종교 신화연구
Influenced Jack Goody
Notable awards Fellow of the Royal Society 왕립회 연구교수



Sir James George Frazer (1 January 1854 – 7 May 1941), was a Scottish social anthropologist 

influential in the early stages of the modern studies of mythology and comparative religion. 

He is often considered one of the founding fathers of modern anthropology.


제임스 프레이저의 [[금 가지]는 종교 인류학자로 세계 종교 신앙과 마술의 유사성을 다룬다.


His most famous work, The Golden Bough (1890), documents and details the similarities among magical and religious beliefs across the globe. 

Frazer posited that human belief progressed through three stages: primitive magic, replaced by religion, in turn replaced by science.

He is buried at the Parish of the Ascension Burial Ground in Cambridge. His wife Lilly died the day after him on May 8, 1941, and 

they are buried next to each other.



 

Biography 프레이저의 활동 생애 전기

스코틀랜드 글라스고에서 공부 학사 석사 박사 고전 연구

Born in Glasgow, Scotland, Frazer attended school at Springfield Academy and Larchfield Academy in Helensburgh.

 He studied at the University of Glasgow and Trinity College, Cambridge, where he graduated with honors in Classics 

 (his dissertation was published years later as The Growth of Plato's Ideal Theory) and 

remained a Classics Fellow all his life. From Trinity, he went on to study law at the Middle Temple, but never practiㅊed.


Four times elected to Trinity's Title Alpha Fellowship, he was associated with the college for most of his life, except for a year, 1907–1908, spent at the University of Liverpool. He was knighted in 1914, and a public lectureship in social anthropology at the universities of Cambridge, Oxford, Glasgow and Liverpool was established in his honor in 1921. He was, if not blind, then severely visually impaired from 1930 on. He and his wife, Lily, died within a few hours of each other. They are buried at the Ascension Parish Burial Ground in Cambridge, England.


신화와 종교 연구가


The study of myth and religion became his areas of expertise. Except for visits to Italy and Greece, Frazer was not widely traveled. His prime sources of data were ancient histories and questionnaires mailed to missionaries and imperial officials all over the globe. 

Frazer's interest in social anthropology was aroused by reading E. B. Tylor's Primitive Culture (1871) and encouraged by his friend, 

the biblical scholar William Robertson Smith, who was comparing elements of the Old Testament with early Hebrew folklore.


프레이저의 동물숭배론(토테미즘)


Frazer was the first scholar to describe in detail the relations between myths and rituals. 

 His theories of totemism were superseded by the work of the French anthropolgist, Claude Lévi-Strauss, who developed the concept of structuralism. 

His vision of the annual sacrifice of the Year-King has not been borne out by field studies. 

 His generation's choice of Darwinian evolution as a social paradigm, interpreted by Frazer as

 three stages of human progress—magic giving rise to religion, then culminating in science—has not proved valid. 


고대 종교 제의, 의전, 신화를 초기 기독교와 병치

프로이트와 구약학자 윌리엄 로벗 스미스에 영향


Yet The Golden Bough, his study of ancient cults, rites, and myths, including their parallels in early Christianity, 

is still studied by modern mythographers for its detailed information.


The first edition, in two volumes, was published in 1890. The third edition was finished in 1915 and ran to twelve volumes, with a supplemental thirteenth volume added in 1936. He published a single-volume abridged version, largely compiled by his wife Lady Frazer, in 1922, with some controversial material on Christianity excluded from the text.[7] The work's influence extended well beyond the conventional bounds of academia, inspiring the new work of psychologists and psychiatrists. Sigmund Freud cited Totem and Exogamy frequently in his own Totem and Taboo: Resemblances Between the Psychic Lives of Savages and Neurotics.


인간의 생, 죽음, 환생의 3단계 상징 주기


The symbolic cycle of life, death and rebirth which Frazer divined behind myths of many peoples captivated a generation of artists and poets. Perhaps the most notable product of this fascination is T. S. Eliot's poem The Waste Land (1922). More recently, Frazer's work influenced the ending of Francis Ford Coppola's film, Apocalypse Now (1979)[citation needed] (a copy of The Golden Bough is shown in one of the final shots).


Frazer's pioneering work has been criticised by late 20th-century scholars. For instance, in the 1980s Edmund Leach wrote a series of critical articles, one of which was featured as the lead in Anthropology Today, vol. 1 (1985).[10] He criticised The Golden Bough for the breadth of comparisons drawn from widely separated cultures, but often based his comments on the abridged edition, which omits the supportive archaeological details. In a positive review of a book narrowly focused on the cultus in the Hittite city of Nerik, J. D. Hawkins remarked approvingly in 1973, "The whole work is very methodical and sticks closely to the fully quoted documentary evidence in a way that would have been unfamiliar to the late Sir James Frazer."


Another important work by Frazer is his six-volume commentary on the Greek traveler Pausanias' description of Greece in the mid 2nd c. AD. Since his time, archaeological excavations have added enormously to the knowledge of ancient Greece, but scholars still find much of value in his detailed historical and topographical discussions of different sites, and his eyewitness accounts of Greece at the end of the 19th century.


Origin-of-death stories 죽음 이야기들의 기원

Frazer collected stories from throughout the British Empire and devised four general classifications into which many of them could be grouped:[12][13]
  1. The Story of the Two Messengers
  2. The Story of the Waxing and Waning Moon
  3. The Story of the Serpent and his Cast Skin
  4. The Story of the Banana


The Story of the Two Messengers 두 사자들 이야기

아프리카의 흔한 이야기

This type of story is common in Africa. Two messages are carried from the supreme being to mankind: one of eternal life and one of death. The messenger carrying the tidings of eternal life is delayed, and so the message of death is received first by mankind.



아프리카 반투 줄루족


The Bantu people of Southern Africa, such as the Zulu, tell that Unkulunkulu, the Old Old one, sent a message that men should not die, giving it to the chameleon. The chameleon was slow and dawdled, taking time to eat and sleep. Unkulunkulu meanwhile had changed his mind and gave a message of death to the lizard who travelled quickly and so overtook the chameleon. The message of death was delivered first and so, when the chameleon arrived with its message of life, mankind would not hear it and so is fated to die.


Because of this, Bantu people, such as the Ngoni, punish lizards and chameleons. For example, children may be allowed to put tobacco into a chameleon's mouth so that the nicotine poisons it and the creature dies, writhing while turning colors.


Variations of the tale are found in other parts of Africa. 

The Akamba say the messengers are the chameleon and the thrush while the Ashanti say they are the goat and the sheep.


The Bura people of northern Nigeria say that, at first, neither death nor disease existed but, one day, a man became ill and died. The people sent a worm to ask the sky deity, Hyel, what they should do with him. The worm was told that the people should hang the corpse in the fork of a tree and throw mush at it until it came back to life. But a malicious lizard, Agadzagadza, hurried ahead of the worm and told the people to dig a grave, wrap the corpse in cloth, and bury it. The people did this. When the worm arrived and said that they should dig up the corpse, place it in a tree, and throw mush at it, they were too lazy to do this, and so death remained on Earth.[15][16] This Bura story has the common mythic motif of a vital message which is diverted by a trickster.


In Togoland, the messengers were the dog and the frog, and, as in the Bura version, the messengers go first from mankind to God to get answers to their questions.[13]


The Story of the Waxing and Waning Moon 점점 빛나다가 사라져 가는 달 이야기


The phases of the moon 달의 이동단계


The moon regularly seems to disappear and then return. This gave primitive peoples the idea that man should or might return from death in a similar way. Stories that associate the moon with the origin of death are found especially around the Pacific region. In Fiji, it is said that the moon suggested that mankind should return as he did. But the rat god, Ra Kalavo, would not permit this, insisting that men should die like rats. In Australia, the Wotjobaluk aborigines say that the moon used to revive the dead until an old man said that this should stop. The Cham have it that the goddess of good luck used to revive the dead, but the sky-god sent her to the moon so she could not do this any more.[13]


The Story of the Serpent and his Cast Skin 뱀과 그 허물벗기 이야기

A snake shedding its skin

Animals which shed their skin, such as snakes and lizards, appeared to be immortal to primitive people. This led to stories in which mankind lost the ability to do this. For example, in Vietnam, it was said that the Jade Emperor sent word from heaven to mankind that, when they became old, they should shed their skins while the serpents would die and be buried. But some snakes overheard the command and threatened to bite the messenger unless he switched the message, so that man would die while snakes would be eternally renewed. For the natives of the island of Nias, the story was that the messenger who completed their creation failed to fast and ate bananas rather than crabs. If he had eaten the latter, then mankind would have shed their skins like crabs and so lived eternally.[13]


The Story of the Banana 바나나 이야기


Dead banana plants 죽은 바나나 줄기

The banana plant bears its fruit on a stalk which dies after bearing. This gave people such as the Nias islanders the idea that they had inherited this short-lived property of the banana rather than the immortality of the crab. The natives of Poso also based their myth on this property of the banana. Their story is that the creator in the sky would lower gifts to mankind on a rope and, one day, a stone was offered to the first couple. They refused the gift as they did not know what to do with it and so the creator took it back and lowered a banana. The couple ate this with relish, but the creator told them that they would live as the banana, perishing after having children rather than remaining everlasting like the stone.[13]


Selected works 작품 선별 목록

  • Creation and Evolution in Primitive Cosmogenies, and Other Pieces (1935)
  • The Fear of the Dead in Primitive Religion (1933–36)
  • Condorcet on the Progress of the Human Mind (1933)
  • Garnered Sheaves (1931)
  • The Growth of Plato's Ideal Theory (1930)
  • Myths of the Origin of Fire (1930)
  • Fasti, by Ovid (text, translation and commentary), 5 volumes (1929)
  • Devil's Advocate (1928)
  • Man, God, and Immortality (1927)
  • The Gorgon's Head and other Literary Pieces (1927)
  • The Worship of Nature (1926) (from 1923–25 Gifford Lectures,[18])
  • The Library, by Apollodorus (text, translation and notes), 2 volumes (1921): ISBN 0-674-99135-4 (vol. 1); ISBN 0-674-99136-2 (vol. 2)
  • Folk-lore in the Old Testament (1918)
  • The Belief in Immortality and the Worship of the Dead, 3 volumes (1913–24)
  • The Golden Bough, 3rd edition: 12 volumes (1906–15; 1936)
  • Totemism and Exogamy (1910)
  • Psyche's Task (1909)
  • The Golden Bough, 2nd edition: expanded to 6 volumes (1900)
  • Pausanias, and other Greek sketches (1900)
  • Description of Greece, by Pausanias (translation and commentary) (1897-) 6 volumes.
  • The Golden Bough: a Study in Magic and Religion, 1st edition (1890)
  • Totemism (1887)
  • Jan Harold Brunvard, American Folklore; An Encyclopedia, s.v. "Superstition" (p 692-697)

 

 



 

제임스 프레이적의 책 분석과 인류학 응용

James Fraser, The Golden Bough (1890)

Wiki encyclopedia
The Golden Bough
The Golden Bough.jpg


The Golden Bough: A Study in Magic and Religion is a wide-ranging, comparative study of mythology and religion, written by the Scottish anthropologist Sir James George Frazer (1854–1941). It was first published in two volumes in 1890; in three volumes in 1900; and the third edition, published 1906–15, comprised twelve volumes. The work was aimed at a wide literate audience raised on tales as told in such publications as Thomas Bulfinch's The Age of Fable, or Stories of Gods and Heroes (1855).



종교 현상학 연구로 신학 시각을 벗어나


Frazer offered a modernist approach to discussing religion, treating it dispassionately as a cultural phenomenon rather than from a theological perspective. The influence of The Golden Bough on contemporary European literature and thought was substantial.




[금 가지] 분석

Contents

  


Subject matter 이 책의 연구 주제

J. M. W. Turner's painting of the Golden Bough incident in the Aeneid


이 책에서 프레이저는

종교 신앙(마술)과 과학적 사고의 고공 요소들을 규명하려 한다.


The Golden Bough attempts to define the shared elements of religious belief to scientific thought, discussing fertility rites, 

human sacrifice, the dying god, the scapegoat and many other symbols and practices whose influence has extended into twentieth-century culture. 

Its thesis is that old religions were fertility cults that revolved around the worship of, and periodic sacrifice of, a sacred king. 

Frazer proposed that mankind progresses from magic through religious belief to scientific thought.[3]


이 논제는 제이 터너가 윤색


This thesis was developed in relation to J. M. W. Turner's painting of The Golden Bough, a sacred grove where a certain tree grew day and night. 

It was a transfigured landscape in a dream-like vision of the woodland lake of Nemi, "Diana's Mirror" where religious ceremonies and 

the "fulfillment of vows" of priests and kings were held.


The king was the incarnation of a dying and reviving god, a solar deity who underwent a mystic marriage to a goddess of the Earth. He died at the harvest and was reincarnated in the spring. Frazer claims that this legend of rebirth is central to almost all of the world's mythologies.


The Judgement of Paris - an Etruscan bronze-handled mirror of the fourth or third century BC that relates the often misunderstood myth as interpreted by Frazer, showing the three goddesses giving their apple or pomegranate to the new king, who must kill the old king - Campana Collection, Greek, Etruscan and Roman Antiquities, Sully


Frazer based his thesis on the pre-Roman priest-king at the fane of Nemi, who was ritually murdered by his successor:

"When I first put pen to paper to write The Golden Bough I had no conception of the magnitude of the voyage on which I was embarking; I thought only to explain a single rule of an ancient Italian priesthood." (Aftermath, p. vi)

The book's title was taken from an incident in the Aeneid, illustrated by the British artist Joseph Mallord William Turner: Aeneas and the Sibyl present the golden bough to the gatekeeper of Hades to gain admission.


Reception 학계에 용납


비옥토 종교 의식들과 기독교 십자가죽음과 부활을 비교해


The book scandalized the British public when first published, as it included the Christian story of Jesus and the Resurrection in its comparative study. 

Critics thought this treatment invited an agnostic reading of the Lamb of God as a relic of a pagan religion. 

For the third edition, Frazer placed his analysis of the Crucifixion in a speculative appendix; 

the discussion of Christianity was excluded from the single-volume abridged edition.


이 책은 말리놉스키 같은 인류학자에 영향


The book's influence on the emerging discipline of anthropology was pervasive and undeniable. 

For example, Bronisław Malinowski, stricken with tuberculosis shortly after receiving his doctorate in physics and mathematics, 

read Frazer's work in the original English to distract himself from his illness.


"No sooner had I read this great work than I became immersed in it and enslaved by it. I realized then that anthropology, 

as presented by Sir James Frazer, is a great science, worthy of as much devotion as any of her elder and more exact studies and 

I became bound to the service of Frazerian anthropology."


Despite the controversy the work may have generated, and its critical reception amongst other scholars, 

  The Golden Bough inspired the creative literature of the period. 


시인 로벗 그레브스 [하얀 여신들]


The poet Robert Graves adapted Frazer's concept of the dying king sacrificed for the good of the kingdom to 

the romantic idea of the poet's suffering for the sake of his Muse-Goddess, as reflected in his book on poetry, rituals, and myths, 

The White Goddess (1948). 


윌리엄 예이츠


William Butler Yeats refers to Frazer's thesis in his poem "Sailing to Byzantium". H. P. Lovecraft mentions the book in 

his short story "The Call of Cthulhu". 


디 에스 엘리엇


T. S. Eliot acknowledged indebtedness to Frazer in his first note to his poem The Waste Land. William Carlos Williams refers to it in Book Two, 

part two, of his extended poem in five books Paterson. 


프로이트 외


Sigmund Freud, James Joyce, Ernest Hemingway, D. H. Lawrence, Aleister Crowley, Ezra Pound, William Gaddis, Mary Renault, Joseph Campbell, Roger Zelazny, Naomi Mitchison (in her The Corn King and the Spring Queen), and Camille Paglia, are some of the authors whose work shows the deep influence of The Golden Bough. Its literary ripples and references have given it continued life, even as its direct influence in anthropology has waned.



Critical analysis [금 가지] 비평적 분석

이 책은 인간 희생같이 잔인스럽다 라는 비판 


The philosopher Ludwig Wittgenstein returned time and again to The Golden Bough, 

often enough that his commentaries have been compiled as Remarks on Frazer's Golden Bough, edited by Rush Rhees, 

originally published in 1967 (the English edition followed in 1971). 

He writes, "Frazer is much more savage than most of these savages." 

Weston LaBarre observed that Frazer was "the last of the scholastics", and 

wrote The Golden Bough "as an extended footnote to a line in Virgil he felt he did not understand."


Some modern critics set Frazer in the broader context of the history of ideas, for example, 

Robert Ackerman in his The Myth and Ritual School: J. G. Frazer and the Cambridge Ritualists. 

The myth and ritual school includes scholars Jane Harrison, Gilbert Murray, F. M. Cornford, and 

A.B. Cook, who were connecting the new discipline of myth theory and anthropology with traditional literary classics 

at the end of the nineteenth century. 

This school was an important influence on much Modernist literature.




Publishing history [금 가지] 출판 역사


Editions

Supplement 보충본

1937 edition: Aftermath: A Supplement to the Golden Bough

Abridged editions 완전 총집 본

  • Abridged edition, 1 vol., 1922. This edition excludes Frazer's references to Christianity.
  • Abridged edition, edited by Robert Fraser for Oxford University Press, 1994. It restores the material on Christianity purged in the first abridgement. ISBN 0-19-282934-3





제임스 프레이저 연구와 적용


프레이저는
초기 기독교 의식(죽음 부활 천국재림)을 비교하며
원시 종교들의
신화(토템)
종교
희생제사
예전, 의식
마술
이야기
등에 대한 연구를 하였다.

프레이저의 종교 및 사회 인류학은
스마폰 시대
구조인류학
상징 인류학 외에도

요즈음 세계 문화 패러다임 이야기 식 접근법이 유행하고
이는 아시아 아프리카 남미와 신 세대에게서 효과적인
커뮤니케이션 수단이다.

 


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