アンリ・ユベールとマルセル・モースの︎供犠論
Sacrifice, ITS NATURE AND FUNCTION, by
HENRI HUBERT AND MARCEL MAUSS
アンリ・ユベールとマルセル・モースの︎供犠論
Sacrifice, ITS NATURE AND FUNCTION, by
HENRI HUBERT AND MARCEL MAUSS
解説：池田光穂
マルセル・モース（Marcel Mauss, 1872-1950）ユダヤ系フランスの社会学者・民族学者。エミール・デュル ケーム（David Émile Durkheim, 1858-1917）の甥である。アンリ・ユベールとの共著『供犠論（1898）』につい て検討する。この論考は、「序文」や、モースの別の論文「若干の宗教現象分析への序論（1906）」で、その短い要約があるように、ロバートソン・スミス（William Robertson Smith, 1846-1894）の供犠の起源論への批判をメインモチーフとして、供犠の図式を描くことで、それが供犠の一般的機能や供犠の特別な機能により、供犠の 図式（つまり供犠の我々の理解）が変化するかどうかについて検証したものである。
章立て
Foreword by E. E. Evans-Pritchard
Translator’s Note
Introduction
I. Definition and unity of the sacrificial system
II. The scheme of sacrifice
III. How the scheme varies according to the general functions of the sacrifice
IV. How the scheme varies according to the special functions of the sacrifice
V. The sacrifice of the God
VI. Conclusion
Notes
Index
"Marcel Mauss
(French: [mos]; 10 May 1872 – 10 February 1950) was a French
sociologist. The nephew of Émile Durkheim, Mauss, in his academic work,
crossed the boundaries between sociology and anthropology. Today, he is
perhaps better recognised for his influence on the latter discipline,
particularly with respect to his analyses of topics such as magic,
sacrifice and gift exchange in different cultures around the world.
Mauss had a significant influence upon Claude Lévi-Strauss, the founder
of structural anthropology.[1] His most famous work is The Gift
(1925)."-Marcel
Mauss.
1872 5月10日Épinal, Vosges（ヴォージュ県の県庁所在地エピナル）で生まれる。
1893 アグレガシオン合格（Agrégation in France; 高等師範学校教授資格に相当）
1898 Essai sur la nature et la fonction du sacrifice, (with Henri Hubert) 1898. Melanges_2_sacrifice.docx with password (c_S_c_d wtih four small captal letters)
1901 La sociologie: objet et méthode, (with Paul Fauconnet) 1901.
1902 École pratique des
hautes études にて「非文明民族の宗教史」講座（〜1930）
1902 De quelques formes primitives de classification, (with Durkheim) 1902.
1902 Esquisse d'une théorie générale de la magie, (with Henri Hubert) 1902.
1925 Essai sur le don, 1925.
1926 Lucien Lévy-Bruhl はパリ大学に民族学研究所 （l'Institut d'Ethnologie）を創設（ポール・フィヴィエとマ ルセル・モースは常任理事）。
1931 Collège de France
社会学講座（〜1939）
1934 Les techniques du corps, 1934. [1] Journal de Psychologie 32 (3-4). Reprinted in Mauss, Sociologie et anthropologie, 1936, Paris: PUF.
1950 Sociologie et anthropologie, (selected writings) 1950.
1967（死後出版）：Manuel
d'ethnographie. 1967. Editions Payot & Rivages. (Manual of
Ethnography 2009. Translated by N. J. Allen. Berghan Books.)
●ロバートソン・スミスの『セム族の宗教』（The Religion of the Semites ）について
第一版（London: Adam &
Charles Black 1889）; "Lectures on the Religion of the Semites.
Fundamental Institutions. First Series (London: Adam & Charles
Black 1889); second edition [posthumous], edited by J. S. Black (1894),
reprint 1956 by Meridian Library, New York; third edition, introduced
and additional notes by S. A. Cook (1927), reprint 1969 by Ktav, New
York, with prolegomenon by James Muilenberg.
This well-known work seeks to reconstruct from scattered documents the
several common religious practices and associated social behavior of
the ancient Semitic peoples, i.e., of Mesopotamia, Syria, Phoenicia,
Israel, Arabia [1, 9–10]. The book thus provides the contemporary
historical context for the earlier Biblical writings.
In two introductory lectures the author discusses primal religion and
its evolution, which now seem too often to over generalize (perhaps
inevitable in a pioneer work). In the first, Smith notes with caution
the cuneiform records of Babylon, and the influence of ancient Egypt,
then mentions pre-Islamic Arabia and the Hebrew Bible [13–14]; he
discounts any possibility of "a complete comparative religion of
Semitic religions" [15].
In the second lecture, Smith's comments range widely on various facets
of primal religion in Semitic society, e.g., on the protected strangers
(Heb: gērīm, sing. gēr; Arab: jīrān, sing. jār) who were "personally
free but had no political rights". Smith continues, that as the tribe
protects the gēr, so does the God protect the tribe as "clients" who
obey and so are righteous; hence the tribal God may develop into a
universal Deity whose worshippers follow ethical precepts [75–81].
Of the eleven lectures, Holy Places are discussed in lectures III to V.
In the third lecture, nature gods of the land are discussed [84–113];
later jinn and their haunts are investigated [118–137], wherein the
nature of totems are introduced [124–126]; then totem animals are
linked to jinn [128–130], and the totem to the tribal god [137–139].
The fourth lecture discusses, e.g., the holiness and the taboos of the
sanctuary. The fifth: holy waters, trees, caves, and stones.
Sacrifices are addressed in lectures VI to XI. The sixth contains
Smith's controversial theory of communal sacrifice regarding the totem,
wherein the tribe, at a collective meal of the totem animal, come to
realize together a social bond together with their totem-linked tribal
god [226–231]. This communion theory, shared in some regard with
Wellhausen, now enjoys little strong support.[20][21]
On the cutting edge of biblical scholarship, this work builds on a
narrower study by his friend professor Julius Wellhausen, Reste
Arabischen Heidentums (Berlin 1887), and on other works on the
religious history of the region and in general. (Smith's Preface).[22]
The author also employs analogies drawn from James George Frazer,[23]
to apply where insufficient data existed for the ancient Semites.
(Smith's Preface). Hence Smith's methodology was soon criticized by
Theodor Nöldeke.[24]
Generally, the book was well received by contemporaries. It won
Wellhausen's praise.[25] Later it would influence Émile
Durkheim,[26][27] Mircea Eliade,[28] James George Frazer,[29][30]
Sigmund Freud,[31] and Bronisław Malinowski.[32]
After 75 years Evans-Pritchard, although noting his wide influence,
summarized criticism of Smith's totemism, "Bluntly, all Robertson Smith
really does is to guess about a period of Semitic history about which
we know almost nothing."[33]"
第二版（2017）；"The Religion
of the Semites (2nd, 3rd)
Lectures on the Religion of the Semites. Second and Third Series,
edited with an introduction by John Day (Sheffield Academic 1995).
Based on the 'newly discovered' original lecture notes of William
Robertson Smith; only the first series had been prepared for
publication (1889, 2d ed. 1894) by the author. (Editor's Introduction
at 11–13). Smith earlier had written that "three courses of lectures"
were planned: the first regarding "practical religious institutions",
the second on "the gods of Semitic heathenism", with the third focusing
on the influence of Semitic monotheism. Yet because the first course of
lectures (ending with sacrifice) did not finish, it left coverage of
feasts and the priesthood "to run over into the second course".[34]
Second Series [33–58]: I. Feasts; II. Priests and the Priestly Oracles;
III. Diviners and Prophets.
Third Series [59–112]: I. Semitic Polytheism (1); II. Semitic
Polytheism (2); III. The Gods and the World: Cosmogony.
An Appendix [113–142] contains contemporary press reports describing
the lectures, including reports of extemporaneous comments made by
Robertson Smith, which appear in neither of the two published texts
derived from his lecture notes."
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