The Golden Bough : a study of magic and religion（ウィキソース版：The Golden Boughより）■フレイザーに関する年譜や解説はこちらです

The Wiki says, "The Golden Bough: A Study in Comparative Religion (retitled The Golden Bough: A Study in Magic and Religion in its second edition) is a wide-ranging, comparative study of mythology and religion, written by the Scottish anthropologist Sir James George Frazer. The Golden Bough was first published in two volumes in 1890; in three volumes in 1900; and in twelve volumes in the third edition, published 1906–15. It has also been published in several different one-volume abridgments. 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). The influence of The Golden Bough on contemporary European literature and thought was substantial.[1]/ Frazer attempted to define the shared elements of religious belief and scientific thought, discussing fertility rites, human sacrifice, the dying god, the scapegoat, and many other symbols and practices whose influences had extended into 20th-century culture.[2] His thesis is that old religions were fertility cults that revolved around the worship and periodic sacrifice of a sacred king. Frazer proposed that mankind progresses from magic through religious belief to scientific thought.[2] Frazer's thesis was developed in relation to J. M. W. Turner's painting of The Golden Bough［下図］, 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"［誓いの履行］ of priests and kings were held.[3] 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 Golden Bough. 　（→「地獄の黙示録」）

The Golden Bough: A Study in Comparative Religion (retitled The Golden Bough: A Study in Magic and Religion in its second edition) is a wide-ranging, comparative study of mythology and religion, written by the Scottish anthropologist Sir James George Frazer. The Golden Bough was first published in two volumes in 1890; in three volumes in 1900; and in twelve volumes in the third edition, published 1906–1915. It has also been published in several different one-volume abridgments. The work was for 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). The influence of The Golden Bough on contemporary European literature and thought was substantial.[1]	『金 枝篇：比較宗教学の研究』（第2版では『金枝篇：呪術と宗教の研究（The Golden Bough: A Study in Magic and Religion）』と改題 ）は、スコットランドの人類学者ジェームズ・ジョージ・フレイザー卿によって書かれた、神話と宗教の比較に関する広範な研究書である。1890年に全2 巻、1900年に全3巻、1906年から1915年にかけて出版された第3版では全12巻となっている。また、1巻の要約版もいくつか出版されている。こ の作品は、トマス・ブルフィンチの『寓話の時代』（1855年）や『神々と英雄の物語』（1855年）などで語られる物語を読んで育った、幅広い読書家の ためのものだった。The Golden Bough』が現代のヨーロッパ文学や思想に与えた影響は相当なものであった[1]。
Summary Frazer attempted to define the shared elements of religious belief and scientific thought, discussing fertility rites, human sacrifice, the dying god, the scapegoat, and many other symbols and practices whose influences had extended into 20th-century culture.[2] His thesis is that old religions were fertility cults that revolved around the worship and periodic sacrifice of a sacred king. Frazer proposed that mankind progresses from magic through religious belief to scientific thought.[2] J. M. W. Turner's 1834 painting of the Golden Bough incident in the Aeneid Frazer's thesis was developed in relation to an incident in the Aeneid, in which Aeneas and the Sibyl present the golden bough taken from a sacred grove to the gatekeeper of Hades to gain admission. The incident was illustrated by J. M. W. Turner's 1834 painting of The Golden Bough. Frazer mistakenly states that the painting depicts the lake at Nemi, though it is actually Lake Avernus.[3] The lake of Nemi, also known as "Diana's Mirror", was a place where religious ceremonies and the "fulfillment of vows" of priests and kings were held.[4] Frazer based his thesis on the pre-Roman priest-king Rex Nemorensis by the shore of Lake Nemi, who was ritually murdered by his successor. 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 was central to almost all of the world's mythologies. Frazer wrote in a preface to the third edition of The Golden Bough that while he had never studied Georg Wilhelm Friedrich Hegel, his friend James Ward, and the philosopher J. M. E. McTaggart, had both suggested to him that Hegel had anticipated his view of "the nature and historical relations of magic and religion". Frazer saw the resemblance as being that "we both hold that in the mental evolution of humanity an age of magic preceded an age of religion, and that the characteristic difference between magic and religion is that, whereas magic aims at controlling nature directly, religion aims at controlling it indirectly through the mediation of a powerful supernatural being or beings to whom man appeals for help and protection." Frazer included an extract from Hegel's Lectures on the Philosophy of Religion (1832).[5]	要約 フレイザーは、宗教的信仰と科学的思考に共通する要素を定義しようと試み、豊穣の儀式、人間の生け贄、死にゆく神、身代わり、その他多くの象徴や慣習を論 じ、その影響は20世紀の文化にまで及んでいる[2]。 彼のテーゼは、古い宗教は神聖な王への崇拝と定期的な生け贄を中心に展開する豊穣のカルトであったというものである。フレイザーは、人類は魔術から宗教的 信仰を経て科学的思考へと進歩すると提唱した[2]。 J. ターナーが1834年に描いた『アエネーイス』の「金枝篇」 フレイザーのテーゼは、『アエネーイス』に登場する、アエネアスとシビルが黄泉の国の門番に神聖な木立から取ってきた金の梢を差し出して入場させるという 事件に関連して展開された。この事件は、J.M.W.ターナーが1834年に描いた『金枝篇』に描かれている。フレイザーは、この絵はネミの湖を描いてい るが、実際にはアヴェルヌス湖であると誤解している[3]。ネミの湖は「ディアナの鏡」としても知られ、宗教的儀式や神官や王の「誓いの成就」が行われる 場所であった[4]。 フレイザーは、ネミ湖のほとりにいたローマ以前の司祭王レックス・ネモレンシス（Rex Nemorensis）が後継者によって儀式的に殺害されたことに基づいて論文を書いた。ネモレンシス王は、大地の女神と神秘的な結婚をした太陽神であ り、死と復活を繰り返す神の化身であった。彼は収穫の時に死に、春に生まれ変わった。フレイザーは、この再生の伝説はほとんどすべての世界の神話の中心で あったと主張している。 フレイザーは『黄金の枝』第3版の序文で、ゲオルク・ヴィルヘルム・フリードリヒ・ヘーゲルを研究したことはなかったが、友人のジェームズ・ウォードと哲 学者のJ・M・E・マクタガートは、ヘーゲルが「魔術と宗教の本質と歴史的関係」についての彼の見解を先取りしていたことを示唆したと書いている。フレイ ザーはその類似点を、「われわれはともに、人類の精神的進化において、魔術の時代が宗教の時代に先行していたとし、魔術と宗教の間の特徴的な違いは、魔術 が自然を直接支配することを目的としているのに対し、宗教は、人間が助けと保護を求める強力な超自然的存在者の仲介によって、間接的に自然を支配すること を目的としているということである」と考えた。フレイザーはヘーゲルの『宗教哲学講義』（1832年）からの抜粋を含んでいた[5]。
Critical reception The Golden Bough scandalized the British public when first published, as it included the Christian story of the resurrection of Jesus 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.[6][7] Frazer himself accepted that his theories were speculative and that the associations he made were circumstantial and usually based only on resemblance.[8] He wrote: "Books like mine, merely speculation, will be superseded sooner or later (the sooner the better for the sake of truth) by better induction based on fuller knowledge."[9] In 1922, at the inauguration of the Frazer Lectureship in Anthropology, he said: "It is my earnest wish that the lectureship should be used solely for the disinterested pursuit of truth, and not for the dissemination and propagation of any theories or opinions of mine."[10] Godfrey Lienhardt notes that even during Frazer's lifetime, social anthropologists "had for the most part distanced themselves from his theories and opinions", and that the lasting influence of The Golden Bough and Frazer's wider body of work "has been in the literary rather than the academic world."[10] 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. Robert Ackerman writes that, for British social anthropologists, Frazer is still "an embarrassment" for being "the most famous of them all" while they now dissociate themselves "from much that he wrote." While The Golden Bough achieved wide "popular appeal" and exerted a "disproportionate" influence "on so many [20th century] creative writers", Frazer's ideas played "a much smaller part" in the history of academic social anthropology. Lienhardt himself dismissed Frazer's interpretations of primitive religion as "little more than plausible constructs of [Frazer's] own Victorian rationalism", while Ludwig Wittgenstein, in his Remarks on Frazer's Golden Bough (published in 1967), wrote: "Frazer is much more savage than most of his 'savages' [since] his explanations of [their] observances are much cruder than the sense of the observances themselves."[10] Initially, the book's influence on the emerging discipline of anthropology was pervasive. For example, the Polish anthropologist Bronisław Malinowski read Frazer's work in the original English, and afterwards wrote: "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."[11] However, by the 1920s, Frazer's ideas "began to belong to the past": according to Godfrey Lienhardt: The central theme (or, as he thought, theory) of The Golden Bough—that all mankind had evolved intellectually and psychologically from a superstitious belief in magicians, through a superstitious belief in priests and gods, to enlightened belief in scientists—had little or no relevance to the conduct of life in an Andamanese camp or a Melanesian village, and the whole, supposedly scientific, basis of Frazer's anthropology was seen as a misapplication of Darwin's theory of biological evolution to human history and psychology.[10] Edmund Leach, "one of the most impatient critics of Frazer's overblown prose and literary embellishment of his sources for dramatic effect", was scathing of the artistic license exercised by Frazer in The Golden Bough, saying: "Frazer used his ethnographic evidence, which he culled from here, there and everywhere, to illustrate propositions which he had arrived at in advance by a priori reasoning, but, to a degree which is often quite startling, whenever the evidence did not fit he simply altered the evidence!"[6][10] René Girard, a French historian, literary critic, and philosopher of social science, "grudgingly" praised Frazer for recognising kingly sacrifice as "a key primitive ritual", but described his interpretation of the ritual as "a grave injustice to ethnology."[12][13] Girard's "grievances" against The Golden Bough were numerous, particularly concerning Frazer's assertion that Christianity was merely a perpetuation of primitive myth-ritualism and that the New Testament Gospels were "just further myths of the death and resurrection of the king who embodies the god of vegetation."[12] Girard himself considered the Gospels to be "revelatory texts" rather than myths or the remains of "ignorant superstition", and rejected Frazer's idea that the death of Jesus was a sacrifice, "whatever definition we may give for that sacrifice."[12][13][14]	批評家の評価 The Golden Bough』は、キリスト教におけるイエスの復活の物語を比較研究の中に含んでいたため、出版当初はイギリス国民をスキャンダラスにさせた。批評家たち は、この扱いが、神の子羊を異教の遺物として不可知論的に読むことを招いたと考えた。第3版では、フレイザーは磔刑についての分析を思索的な付録に置き、 キリスト教についての議論は単行本の要約版から除外された[6][7]。 1922年、人類学におけるフレイザー講義の開講式で、彼はこう述べた： フレイザーが存命中であっても、社会人類学者は「ほとんどの場合、彼の理論や意見から距離を置いていた」とゴッドフリー・リエンハルトは指摘し、『金枝 篇』とフレイザーの広範な著作の永続的な影響は「学問の世界よりもむしろ文学の世界にあった」と述べている[10]。 パリスの審判」-紀元前4世紀か3世紀のエトルリアの青銅鏡で、フレイザーが解釈したように、しばしば誤解される神話に関連している。 ロバート・アッカーマンは、イギリスの社会人類学者にとって、フレイザーは「最も有名な人物」であるがゆえに、いまだに「恥ずべき存在」であると書いてい る。The Golden Bough（邦題：金枝篇）』は広く「大衆に」アピールし、「多くの（20世紀の）創作作家に」「不釣り合いな」影響を及ぼしたが、フレイザーの思想は学 術的な社会人類学の歴史においては「はるかに小さな」役割を果たした。リエンハルト自身は、原始宗教に関するフレイザーの解釈を「フレイザー自身のヴィク トリア朝合理主義のもっともらしい構成物にすぎない」と切り捨て、ルートヴィヒ・ウィトゲンシュタインはフレイザーの『金枝篇』（1967年出版）に関す る『備忘録』において、「フレイザーは、彼の『未開人』の多くよりもはるかに未開人である」と書いている[10]。 当初、この本は人類学の新興分野に広く影響を与えた。たとえば、ポーランドの人類学者ブロニスワフ・マリノフスキーは、フレイザーの著作を英語の原文で読 み、その後、次のように書いている。そのとき私は、サー・ジェイムズ・フレザーが提示した人類学は偉大な科学であり、年長者でより厳密な研究のどれにも劣 らないほどの献身を捧げるに値するものであることを悟り、私はフレザー人類学の奉仕に縛られるようになった」[11]。しかし、1920年代になると、フ レザーの思想は「過去のものとなり始めた」（ゴッドフリー・リエンハルト）： ゴッドフリー・リエンハルトによれば、『金枝篇』の中心的なテーマ（あるいは彼が考えていた理論）、すなわち全人類が魔術師への迷信的な信仰から、司祭や 神々への迷信的な信仰を経て、科学者への啓蒙的な信仰へと知性と心理を進化させてきたということは、アンダマン人のキャンプやメラネシアの村での生活行為 とはほとんど、あるいはまったく関連性がなく、フレイザーの人類学の科学的とされる基礎全体が、ダーウィンの生物進化論を人類の歴史と心理に誤って適用し たものとみなされた[10]。 エドマンド・リーチ（Edmund Leach）は、「フレイザーの大げさな散文と、劇的な効果のための資料の文学的な装飾に対する最もせっかちな批評家の一人」であり、『金枝篇』の中でフ レイザーが行使した芸術的な許可を痛烈に批判し、次のように述べている： 「フレイザーは、先験的な推論によってあらかじめ到達していた命題を説明するために、あちこちから集めた民俗学的な証拠を用いたが、しばしば非常に驚かさ れることに、証拠が合わないときはいつでも、彼は単に証拠を改変したのである！」[6][10]。 フランスの歴史家、文芸批評家、社会科学哲学者であるルネ・ジラールは、王の生贄を「重要な原始的儀式」として認識したフレイザーを「不本意ながら」賞賛 したが、その儀式に関する彼の解釈を「民族学に対する重大な不公正」と評した。 「特に、キリスト教は原始的な神話的儀礼主義の永続にすぎず、新約聖書の福音書は「植生の神を体現する王の死と復活のさらなる神話にすぎない」というフレ イザーの主張に関するものであった[12][13]。 「ジラール自身は福音書を神話や「無知な迷信」の遺物ではなく「啓示的なテキスト」であると考え、イエスの死が「その犠牲に対してどのような定義を与えよ うとも」犠牲であったというフレイザーの考えを否定した[12][13][14]。
Literary influence Despite the controversy generated by the work, and its critical reception amongst other scholars, The Golden Bough inspired much of the creative literature of the period. 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). William Butler Yeats refers to Frazer's thesis in his poem "Sailing to Byzantium". The horror writer H. P. Lovecraft's understanding of religion was influenced by The Golden Bough,[15] and Lovecraft mentions the book in his short story "The Call of Cthulhu".[16] T. S. Eliot acknowledged indebtedness to Frazer in his first note to his poem The Waste Land. William Carlos Williams refers to The Golden Bough in Book Two, part two, of his extended poem in five books Paterson.[17] The Golden Bough influenced Sigmund Freud's work Totem and Taboo (1913).[18] Frazer's work also influenced the psychiatrist Carl Jung[19] and the novelists James Joyce,[20] Ernest Hemingway, William Gaddis and D. H. Lawrence.[20] The mythologist Joseph Campbell drew on The Golden Bough in The Hero with a Thousand Faces (1949), in which he accepted Frazer's view that mythology is a primitive attempt to explain the world of nature, though considering it only one among a number of valid explanations of mythology.[21] Campbell later described Frazer's work as "monumental".[22] The anthropologist Weston La Barre described Frazer as "the last of the scholastics" in The Human Animal (1955) and wrote that Frazer's work was "an extended footnote to a line in Virgil he felt he did not understand."[23] The lyrics of the musician Jim Morrison's song "Not to Touch the Earth" were influenced by the table of contents of The Golden Bough.[24] The movie Apocalypse Now by Francis Ford Coppola shows the antagonist Kurtz with the book in his lair, and the film depicts his death as a ritual sacrifice as well. The philosopher Ludwig Wittgenstein's commentaries on The Golden Bough have been compiled as Remarks on Frazer's Golden Bough, edited by Rush Rhees, originally published in 1967 (the English edition followed in 1979).[25] Robert Ackerman, in his The Myth and Ritual School: J. G. Frazer and the Cambridge Ritualists (1991), sets Frazer in the broader context of the history of ideas. 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 19th century, influencing Modernist literature.[citation needed] The critic Camille Paglia has identified The Golden Bough as one of the most important influences on her book Sexual Personae (1990).[19] In Sexual Personae, Paglia described Frazer's "most brilliant perception" in The Golden Bough as his "analogy between Jesus and the dying gods", though she noted that it was "muted by prudence".[26] In Salon, she has described the work as "a model of intriguing specificity wed to speculative imagination." Paglia acknowledged that "many details in Frazer have been contradicted or superseded", but maintained that the work of Frazer's Cambridge school of classical anthropology "will remain inspirational for enterprising students seeking escape from today's sterile academic climate."[27] Paglia has also commented, however, that the one-volume abridgement of The Golden Bough is "bland" and should be "avoided like the plague."[20]	文学への影響 この作品が巻き起こした論争や、他の学者たちの間での批判的な評価にもかかわらず、『The Golden Bough』は当時の創作文学の多くに影響を与えた。詩人ロバート・グレイヴズは、王国のために犠牲になる瀕死の王というフレイザーの概念を、詩、儀式、 神話に関する著書『The White Goddess』（1948年）に反映されているように、ミューズ＝女神のために苦悩する詩人というロマンチックな思想に適応させた。ウィリアム・バト ラー・イェイツは詩「ビザンチウムへの船出」の中でフレイザーの論文に言及している。ホラー作家のH.P.ラヴクラフトの宗教理解は『金枝篇』に影響を受 けており[15]、ラヴクラフトは短編小説『クトゥルフの呼び声』の中でこの本に言及している[16]。ウィリアム・カルロス・ウィリアムズは5冊の詩集 『パターソン』の第2巻第2部で『金枝篇』に言及している[17]。『金枝篇』はジークムント・フロイトの作品『トーテムとタブー』（1913年）に影響 を与えた[18]。 神話学者であるジョセフ・キャンベルは『千の顔を持つ英雄』（1949年）の中で『金枝篇』を引用し、神話は自然界を説明するための原始的な試みであると いうフレイザーの見解を受け入れたが、それは神話の数ある有効な説明のうちの一つに過ぎないと考えていた。 [22]人類学者のウェストン・ラ・バールは『The Human Animal』（1955年）の中でフレイザーを「最後のスコラ学者」と評し、フレイザーの仕事は「彼が理解できないと感じたヴァージルの一節に対する脚 注の延長」であったと書いている。 「フランシス・フォード・コッポラ監督の映画『アポカリプス・ナウ』では、敵役のカーツが隠れ家でこの本を持っている姿が描かれており、映画では彼の死も 儀式の生贄として描かれている。哲学者ルートヴィヒ・ヴィトゲンシュタインの『金枝篇』に関する注釈は、1967年に出版されたラッシュ・リース編『フレ イザーの『金枝篇』に関する注釈』（英語版は1979年）としてまとめられている[25]： Robert Ackerman, the Myth and Ritual School: J. G. Frazer and the Cambridge Ritualists (1991), は、フレイザーを思想史のより広範な文脈に据えている。神話と儀式学派には、ジェーン・ハリソン、ギルバート・マレー、F.M.コーンフォード、A.B. クックといった学者が含まれ、彼らは19世紀末に神話論や人類学という新しい学問分野を伝統的な文学の古典と結びつけ、モダニズム文学に影響を与えた[要 出典]。 批評家であるカミーユ・パリーアは、『金枝篇』を自身の著書『性的ペルソナ』（1990年）に最も重要な影響を与えた作品のひとつと位置づけている [19]。『性的ペルソナ』の中で、パグリアは『金枝篇』におけるフレイザーの「最も輝かしい認識」を「イエスと死にゆく神々の間のアナロジー」であると 述べているが、それは「慎重さによって弱められた」ものであると指摘している[26]。パリーアは、「フレイザーの多くの詳細は、矛盾しているか、取って 代わられた」ことを認めたが、フレイザーのケンブリッジ学派の古典人類学の仕事は、「今日の不毛な学問的風土からの脱出を求める進取の気性に富んだ学生に とって、インスピレーションを与え続けるだろう」と主張した[27]。
Publication history Editions First edition, 2 vols., 1890. (Vol. I, II) Second edition, 3 vols., 1900. (Vol. I, II, III) Third edition, 12 vols., 1906-15. Volume 1 (1911): The Magic Art and the Evolution of Kings (Part 1) Volume 2 (1911): The Magic Art and the Evolution of Kings (Part 2) Volume 3 (1911): Taboo and the Perils of the Soul Volume 4 (1911): The Dying God Volume 5 (1914): Adonis, Attis, Osiris (Part 1) - First edition published in 1906 and Second edition in 1907 Volume 6 (1914): Adonis, Attis, Osiris (Part 2) - First edition published in 1906 and Second edition in 1907 Volume 7 (1912): Spirits of the Corn and of the Wild (Part 1) Volume 8 (1912): Spirits of the Corn and of the Wild (Part 2) Volume 9 (1913): The Scapegoat Volume 10 (1913): Balder the Beautiful (Part 1) Volume 11 (1913): Balder the Beautiful (Part 2) Volume 12 (1915): Bibliography and General Index Supplement 1936: Aftermath: A Supplement to the Golden Bough Reprints Entire third edition, including Aftermath, was reprinted in 13 volumes by the Macmillan Press in 1951, 1955, 1963, 1966, 1976 and 1980. ISBN 0-333-01282-8 Abridged editions Abridged edition, 1 vol., 1922. This edition excludes Frazer's references to Christianity. 1995 Touchstone edition, ISBN 0-684-82630-5 2002 Dover reprint of 1922 edition, ISBN 0-486-42492-8 Abridged edition, edited by Theodor H. Gaster, 1959, entitled The New Golden Bough: A New Abridgment of the Classic Work. Abridged edition, edited by Mary Douglas and abridged by Sabine MacCormack, 1978, entitled The Illustrated Golden Bough. ISBN 0-385-14515-2 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 Abridged edition, abridged by Robert K. G. Temple for Simon & Schuster, 1996, entitled The Illustrated Golden Bough; A Study in Magic and Religion. Another illustrated abridgement. ISBN 0-684-81850-7 Online text The entire Third edition of The Golden Bough as downloadable and searchable .pdfs. The 1922 edition of The Golden Bough on the Internet Sacred Text Archive（リンク切れ）
Archetypal literary criticism Force-fire The Golden Bough (mythology) The Mass of Saint-Sécaire Rex Nemorensis Seclusion of girls at puberty
https://en.wikipedia.org/wiki/The_Golden_Bough
Further reading Ackerman, Robert. The Myth and Ritual School: J. G. Frazer and the Cambridge Ritualists (Theorists of Myth) 2002. ISBN 0-415-93963-1. Bitting, Mary Margaret. The Golden Bough: An Arrangement of Sir James George Frazer's The Golden Bough in Play Form (Vantage Press, 1987). ISBN 0-533-07040-6 Csapo, Eric. Theories of Mythology (Blackwell Publishing, 2005), pp 36–43, 44–67. ISBN 978-0-631-23248-3. Fraser, Robert. The Making of The Golden Bough: The Origins and Growth of an Argument (Macmillan, 1990; re-issued Palgrave 2001). Smith, Jonathan Z. "When the Bough Breaks," in Map is not territory, pp 208–239 (The University of Chicago Press, 1978).

Preface

Subject Index

Chapter 1. The King of the Wood

1. Diana and Virbius

2. Artemis and Hippolytus

3. Recapitulation

Chapter 2. Priestly Kings

Chapter 3. Sympathetic Magic

1. The Principles of Magic

2. Homoeopathic or Imitative Magic

3. Contagious Magic

4. The Magician's Progress

Chapter 4. Magic and Religion

Chapter 5. The Magical Control of the Weather

1. The Public Magician

2. The Magical Control of Rain

3. The Magical Control of the Sun

4. The Magical Control of the Wind

Chapter 6. Magicians as Kings

Chapter 7. Incarnate Human Gods

Chapter 8. Departmental Kings of Nature

Chapter 9. The Worship of Trees

1. Tree-spirits

2. Beneficent Powers of Tree-Spirits

Chapter 10. Relics of Tree Worship in Modern Europe

Chapter 11. The Influence of the Sexes on Vegetation

Chapter 12. The Sacred Marriage

1. Diana as a Goddess of Fertility

2. The Marriage of the Gods

Chapter 13. The Kings of Rome and Alba

1. Numa and Egeria

2. The King as Jupiter

Chapter 14. Succession to the Kingdom in Ancient Latium

Chapter 15. The Worship of the Oak

Chapter 16. Dianus and Diana

Chapter 17. The Burden of Royalty

1. Royal and Priestly Taboos

2. Divorce of the Spiritual from the Temporal Power

Chapter 18. The Perils of the Soul

1. The Soul as a Mannikin

2. Absence and Recall of the Soul

3. The Soul as a Shadow and a Reflection

Chapter 19. Tabooed Acts

1. Taboos on Intercourse with Strangers

2. Taboos on Eating and Drinking

3. Taboos on Showing the Face

4. Taboos on Quitting the House

5. Taboos on Leaving Food over

Chapter 20. Tabooed Persons

1. Chiefs and Kings tabooed

2. Mourners tabooed

3. Women tabooed at Menstruation and Childbirth

4. Warriors tabooed

5. Manslayers tabooed

6. Hunters and Fishers tabooed

Chapter 21. Tabooed Things

1. The Meaning of Taboo

2. Iron tabooed

3. Sharp Weapons tabooed

4. Blood tabooed

5. The Head tabooed

6. Hair tabooed

7. Ceremonies at Hair-cutting

8. Disposal of Cut Hair and Nails

9. Spittle tabooed

10. Foods tabooed

11. Knots and Rings tabooed

Chapter 22. Tabooed Words

1. Personal Names tabooed

2. Names of Relations tabooed

3. Names of the Dead tabooed

4. Names of Kings and other Sacred Persons tabooed

5. Names of Gods tabooed

Chapter 23. Our Debt to the Savage

Chapter 24. The Killing of the Divine King

1. The Mortality of the Gods

2. Kings killed when their Strength fails

3. Kings killed at the End of a Fixed Term

Chapter 25. Temporary Kings

Chapter 26. Sacrifice of the King's Son

Chapter 27. Succession to the Soul

Chapter 28. The Killing of the Tree-Spirit

1. The Whitsuntide Mummers

2. Burying the Carnival

3. Carrying out Death

4. Bringing in Summer

5. Battle of Summer and Winter

6. Death and Resurrection of Kostrubonko

7. Death and Revival of Vegetation

8. Analogous Rites in India

9. The Magic Spring

Chapter 29. The Myth of Adonis

Chapter 30. Adonis in Syria

Chapter 31. Adonis in Cyprus

Chapter 32. The Ritual of Adonis

Chapter 33. The Gardens of Adonis

Chapter 34. The Myth and Ritual of Attis

Chapter 35. Attis as a God of Vegetation

Chapter 36. Human Representatives of Attis

Chapter 37. Oriental Religions in the West

Chapter 38. The Myth of Osiris

Chapter 39. The Ritual of Osiris

1. The Popular Rites

2. The Official Rites

Chapter 40. The Nature of Osiris

1. Osiris a Corn-god

2. Osiris a Tree-spirit

3. Osiris a God of Fertility

4. Osiris a God of the Dead

Chapter 41. Isis

Chapter 42. Osiris and the Sun

Chapter 43. Dionysus

Chapter 44. Demeter and Persephone

Chapter 45. Corn-Mother and Corn-Maiden in N. Europe

Chapter 46. Corn-Mother in Many Lands

1. The Corn-mother in America

2. The Rice-mother in the East Indies

3. The Spirit of the Corn embodied in Human Beings

4. The Double Personification of the Corn as Mother and Daughter

Chapter 47. Lityerses

1. Songs of the Corn Reapers

2. Killing the Corn-spirit

3. Human Sacrifices for the Crops

4. The Corn-spirit slain in his Human Representatives

Chapter 48. The Corn-Spirit as an Animal

1. Animal Embodiments of the Corn-spirit

2. The Corn-spirit as a Wolf or a Dog

3. The Corn-spirit as a Cock

4. The Corn-spirit as a Hare

5. The Corn-spirit as a Cat

6. The Corn-spirit as a Goat

7. The Corn-spirit as a Bull, Cow, or Ox

8. The Corn-spirit as a Horse or Mare

9. The Corn-spirit as a Pig (Boar or Sow)

10. On the Animal Embodiments of the Corn-spirit

Chapter 49. Ancient Deities of Vegetation as Animals

1. Dionysus, the Goat and the Bull

2. Demeter, the Pig and the Horse

3. Attis, Adonis, and the Pig

4. Osiris, the Pig and the Bull

5. Virbius and the Horse

Chapter 50. Eating the God

1. The Sacrament of First-Fruits

2. Eating the God among the Aztecs

3. Many Manii at Aricia

Chapter 51. Homeopathic Magic of a Flesh Diet

Chapter 52. Killing the Divine Animal

1. Killing the Sacred Buzzard

2. Killing the Sacred Ram

3. Killing the Sacred Serpent

4. Killing the Sacred Turtles

5. Killing the Sacred Bear

Chapter 53. The Propitiation of Wild Animals By Hunters

Chapter 54. Types of Animal Sacrament

1. The Egyptian and the Aino Types of Sacrament

2. Processions with Sacred Animals

Chapter 55. The Transference of Evil

1. The Transference to Inanimate Objects

2. The Transference to Animals

3. The Transference to Men

4. The Transference of Evil in Europe

Chapter 56. The Public Expulsion of Evils

1. The Omnipresence of Demons

2. The Occasional Expulsion of Evils

3. The Periodic Expulsion of Evils

Chapter 57. Public Scapegoats

1. The Expulsion of Embodied Evils

2. The Occasional Expulsion of Evils in a Material Vehicle

3. The Periodic Expulsion of Evils in a Material Vehicle

4. On Scapegoats in General

Chapter 58. Human Scapegoats in Classical Antiquity

1. The Human Scapegoat in Ancient Rome

2. The Human Scapegoat in Ancient Greece

3. The Roman Saturnalia

Chapter 59. Killing the God in Mexico

Chapter 60. Between Heaven and Earth

1. Not to touch the Earth

2. Not to see the Sun

3. The Seclusion of Girls at Puberty

4. Reasons for the Seclusion of Girls at Puberty

Chapter 61. The Myth of Balder

Chapter 62. The Fire-Festivals of Europe

1. The Fire-festivals in general

2. The Lenten Fires

3. The Easter Fires

4. The Beltane Fires

5. The Midsummer Fires

6. The Hallowe'en Fires

7. The Midwinter Fires

8. The Need-fire

Chapter 63. The Interpretation of the Fire-Festivals

1. On the Fire-festivals in general

2. The Solar Theory of the Fire-festivals

3. The Purificatory Theory of the Fire-festivals

Chapter 64. The Burning of Human Beings in the Fires

1. The Burning of Effigies in the Fires

2. The Burning of Men and Animals in the Fires

Chapter 65. Balder and the Mistletoe

Chapter 66. The External Soul in Folk-Tales

Chapter 67. The External Soul in Folk-Custom

1. The External Soul in Inanimate Things

2. The External Soul in Plants

3. The External Soul in Animals

4. The Ritual of Death and Resurrection

Chapter 68. The Golden Bough

Chapter 69. Farewell to Nemi

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++


■ジェームズ・ジョージ・フレーザー（Sir James George Frazer, 1854-1941）

1854 年1月1日　スコットランド・グ ラスゴーで生まれる

n.d. 　ヘレンバー大学、グラスゴー大 学に学ぶ

1873 年　出版されたばかりの、タイ ラー『未開文化』（Edward Burnett Tylor, 1832-1917）を読む

n.d. 　ケンブリッジ大学トリニティカ レッジ・アラビア語教授（旧聖書学者）ロバートソン・スミス（William Robertson Smith, 1846-1894）と邂逅。

1879 年　ケンブリッジ大学フェロー （特別研究員）

1885 年　未開人の霊魂観に関する２論 文（Ｒ・スミス『古代アラビアの血族関係と結婚』）

1885年5月10日ロンドン人類学会会合発表「魂に関する未開理念を例証する埋葬習慣について」フランシス・ゴールトン（Francis Galton, 1822-1911）司会、出席者 にハーバート・スペンサーやE.B.タイラーなど。

1887 Totemism

1889 年　「トーテム」『ブリタニカ百 科事典』第９版（Ｒ・スミス『セム族の宗教』）

1890 年　『金枝篇』二巻：The Golden Bough: a Study in Magic and Religion, 1st edition

1898 年　人類学の授業初めてケンブ リッジ大学で承認

1900 The Golden Bough, 2nd edition: expanded to 6 volumes (1900)

1906 　The Golden Bough, 3rd edition: 12 volumes (1906–15; 1936)

1908 年　４月リヴァプール大学教授 （〜08年9月）に赴任、３４年間過ごしたケンブリッジを去る［アッカーマン 2009:424-428］しかし同大学にいたのは５ヶ月

1909 年　『プシュケーの仕業 （Psyche's Task）』

1910 年　『トーテム崇拝と異族結婚 （Totemism and Exogamy）』四巻

1913 -1924　The Belief in Immortality and the Worship of the Dead, 3 volumes

1914 年　ナイトに叙せられる: ケンブリッジ大学のPublic Lectureship を得る

1915 年　『金枝篇』十二巻

1915 -22年　『不死信仰と死者崇 拝』三巻

1918 年　『旧約聖書のフォークロア （Folk-lore in the Old Testament）』三巻

1922 年　『金枝篇・簡約版』one- volume abridgement

1923 年　『旧約聖書のフォークロア・ 簡約版』

1925 年　メリット勲章

1926 　The Worship of Nature (1926) from 1923–25 Gifford Lectures

1927 　The Gorgon's Head and other Literary Pieces

1927 　Man, God, and Immortality

1928 　Devil's Advocate

1929 　Fasti, by Ovid (text, translation and commentary), 5 volumes

1930 　Myths of the Origin of Fire

1930 　The Growth of Plato's Ideal Theory

1930 年　視力を失う

1933 　Condorcet on the Progress of the Human Mind

1933 年　『未開宗教における死者恐怖 （The Fear of the Dead in Primitive Religion）』

1935 　Creation and Evolution in Primitive Cosmogenies, and Other Pieces

1937 年　『トーテミカ』、『金枝篇』 十三巻

1941 年5月7日　死去

■ 用語法

共感呪術（Sympethetic Magic）：呪術の論理は、合理的な考えではなく、非合理的な認知と情動の結びつきによる、すなわち共感からなりたつとジェームズ・フレイザー（『金枝 篇』）は考える。これらを可能にするのは、共感の法則（law of sympathy）によるものである

類感呪術（Homeopathic Magic）は、類似のもの（例えばヒトガタの人形）の本体に釘や針刺す（＝人形に危害を加える）ことで、実際の犠牲者に危害を加えると考えて実践する行 為である。この論理を支えているのが、類似の法則（law of similarity）である。

感染呪術（Contagious Magic）：接触によって伝達される。呪いたい対象（人・動物・モノなど）の一部を入手して、それに呪いをかけると、呪いが作働すると考える。この呪術 がなぜ有効性をもちうるかを支える論理は、呪いをかける対象が触ったり、身に付けているものである。ないしは、その身体の一部（爪や毛髪）だからである。 これを支えるのが接触の法則である（law of contact）。この論理を裏返すと、ある人間の本質は、その身体の一部と関連して伝達される。つまり、闘った敵の身体の一部（頭の皮）を剥ぐことで、 その敵の強さが得られると考えることである。後者の例は、北米先住民のミナターレ族（the Minnataree）の「戦勝頭皮祭り」にみられる（『図 説金枝篇（上）』口絵２＝下図）

Scalp dance of the Minnataree, a sub branch of the Sioux Indians, painting by Karl Bodmer (Wikipedia, Scalping); Sympathetic Magic (Law of Sympathy) Homoeopathic Magic (Law of Similarity) Contagious Magic​[191] (Law of Contact)

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文献　

• 江河徹　1988　「解説」『旧約聖書のフォークロア』江河徹ほか訳、太陽社。
• アッカーマン『J・G・フレイザー』玉井訳（小松和彦監修）、法蔵館、2009年
• 池田光穂「プレ人類学」
• James George Frazer, Wikipedia in English
• Works by James Frazer at Project Gutenberg
  





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