Reprint of the original, first published in 1875.

No detailed description available for "The Social Functions of Avoidances and Taboos among the Zulu".

An in-depth look at the army of Africa’s Zulu kingdom leading up to their epic battle against the British army in 1879. Forces of the independent Zulu kingdom inflicted a crushing defeat on British imperial forces at Isandlwana in January, 1879. The Zulu Army was not, however, a professional force, unlike its British counterpart, but was the mobilized manpower of the Zulu state. Ian Knight details how the Zulu army functioned and ties its role firmly to the broader context of Zulu society and culture. The Zulu army had its roots in the early groups of young men who took part in combat between tribes, but such warfare was limited to disputes over cattle ownership, grazing rights, or avenging insults. In the early nineteenth century the Zulu nation began a period of rapid expansion, and King Shaka began to reform his forces into regular military units. Ian Knight charts the development and training of the men that formed the impi, which later operated so successfully under King Cetshwayo. Knight analyzes the Zulu’s fighting methods, weapons, and philosophy, all of which led to the disciplined force that faced the British army in 1879. “For me, this is the Zulu bible—everything you need to know about this warrior race over a 60-year period during the 19th Century. The battles fought are legendary and well covered many times over in other books, but Knight’s “anatomy” goes much deeper. The book explains why the Zulu Army was so fearsome and effective, by exposing how each warrior was virtually nurtured into the role from birth and remained loyal until death.” —David H. Smith, Military Modelling

For some time I have been preparing a general work on primitive superstition and religion. Among the problems which had attracted my attention was the hitherto unexplained rule of the Arician priesthood; and last spring it happened that in the course of my reading I came across some facts which, combined with others I had noted before, suggested an explanation of the rule in question. As the explanation, if correct, promised to throw light on some obscure features of primitive religion, I resolved to develop it fully, and, detaching it from my general work, to issue it as a separate study. This book is the result. Now that the theory, which necessarily presented itself to me at first in outline, has been worked out in detail, I cannot but feel that in some places I may have pushed it too far. If this should prove to have been the case, I will readily acknowledge and retract my error as soon as it is brought home to me. Meantime my essay may serve its purpose as a first attempt to solve a difficult problem, and to bring a variety of scattered facts into some sort of order and system. A justification is perhaps needed of the length at which I have dwelt upon the popular festivals observed by European peasants in spring, at midsummer, and at harvest. It can hardly be too often repeated, since it is not yet generally recognised, that in spite of their fragmentary character the popular superstitions and customs of the peasantry are by far the fullest and most trustworthy evidence we possess as to the primitive religion of the Aryans. Indeed the primitive Aryan, in all that regards his mental fibre and texture, is not extinct. He is amongst us to this day. The great intellectual and moral forces which have revolutionised the educated world have scarcely affected the peasant. In his inmost beliefs he is what his forefathers were in the days when forest trees still grew and squirrels played on the ground where Rome and London now stand.

All study of the origins of social institutions must be based on what ethnology can tell us of the psychology of the lower races and on the primitive conceptions of human relations which are thus established. It is only in early modes of thought that we can find the explanation of ceremonies and systems which originated in primitive society; and, if ceremony and system are the concrete forms in which human relations are expressed, an examination, ethnological and psychological, of human relations, is indispensable for enquiry into human institutions.

The greatly revised and enlarged twelve-volume third edition (1911-15) of Sir James Frazer's controversial work on classical religion.