This 1911 book constitutes an archaeological survey of the thunderweapon and its significance in a variety of different cultures.

Archaeology and Folklore explores the complex relationship between the two disciplines to demonstrate what they might learn from each other. This collection includes theoretical discussions and case studies drawn from Western Europe, the Mediterranean and North. They explore the differences between popular traditions relating to historic sites and archaeological interpretations of their history and meaning.

The study of Old Norse Religion is a truly multidisciplinary and international field of research. The rituals, myths and narratives of pre-Christian Scandinavia are investigated and interpreted by archaeologists, historians, art historians, historians of religion as well as scholars of literature, onomastics and Scandinavian studies. For obvious reasons, these studies belong to the main curricula in Scandinavia but are also carried out at many other universities in Europe, the United States and Australia a fact that is evident to any reader of this book. In order to bring this broad and varied field of research together, an international conference on Old Norse religion was held in Lund in June 2004. About two hundred delegates from more than fifteen countries took part. The intention was to gather researchers to encourage and improve scholarly exchange and dialogue, and Old Norse religion in long-term perspectives presents a selection of the proceedings from that conference. The 75 contributions elucidate topics such as worldview and cosmology, ritual and religious practice, myth and memory as well as the reception and present-day use of Old Norse religion. The main editors of this volume have directed the multidisciplinary research project Roads to Midgard since 2000. The project is based at Lund University and funded by the Bank of Sweden Tercentenary Foundation.

The belief that the earliest humans worshipped a sovereign, nurturing, maternal earth goddess is a popular one. It has been taken up as fact by the media, who routinely depict modern goddess-worshippers as "reviving" the ancient religions of our ancestors. Feminist scholars contend that, in the primordial religions, the Great Mother was honored as the primary, creative force, giving birth to the world, granting fertility to both crops and humans, and ruling supreme over her family pantheon. The peaceful, matriarchal farming societies that worshipped her were eventually wiped out or subjugated by nomadic, patriarchal warrior tribes such as the early Hebrews, who brought their male God to overthrow the Great Mother: the first step in the creation and perpetuation of a brutal, male-dominated society and its attendant oppression and degradation of women. In The Faces of the Goddess, Lotte Motz sets out to test this hypothesis by examining the real female deities of early human cultures. She finds no trace of the Great Mother in their myths or in their worship. From the Eskimos of the arctic wasteland, whose harsh life even today most closely mirrors the earliest hunter gatherers, to the rich cultures of the sunny Fertile Crescent and the islands of Japan, Motz looks at a wide range of goddesses who are called Mother, or who give birth in their myths. She finds that these goddesses have varying origins as ancestor deities, animal protectors, and other divinities, rather than stemming from a common Mother Goddess archetype. For instance, Sedna, the powerful goddess whose chopped-off fingers became the seals and fish that were the Eskimos' chief source of food, had nothing to do with human fertility. Indeed, human motherhood was held in such low esteem that Eskimo women were forced to give birth completely alone, with no human companionship and no helpful deities of childbirth. Likewise, while various Mexican goddesses ruled over healing, women's crafts, motherhood and childbirth, and functioned as tribal protectors or divine ancestors, none of them either embodied the earth itself or granted fertility to the crops: for that the Mexicans looked to the male gods of maize and of rain. Nor were the rituals of these goddesses nurturing or peaceful. The goddess Cihuacoatl, who nurtured the creator god Quetzalcoatl and helped him create humanity, was worshipped with human sacrifices who were pushed into a fire, removed while still alive, and their hearts were cut out. And Motz closely examines the Anatolian goddess Cybele, the "Magna Mater" most often cited as an example of a powerful mother goddess. Hers were the last of the great pagan mysteries of the Mediterranean civilizations to fall before Christianity. But Cybele herself never gives birth, nor does she concern herself with aiding women in childbirth or childrearing. She is not herself a mother, and the male character figuring most prominently in her myths is Attis, her chaste companion. Tellingly, Cybele's priests dedicate themselves to her by castrating themselves, thus mimicking Attis's death--a very odd way to venerate a goddess of fertility. To depict these earlier goddesses as peaceful and nurturing mothers, as is often done, is to deny them their own complex and sophisticated nature as beings who were often violent and vengeful, delighting in sacrifice, or who reveled in their eroticism and were worshipped as harlots. The idea of a nurturing Mother Goddess is very powerful. In this challenging book, however, Motz shows that She is a product of our own age, not of earlier ones. By discarding this simplistic and worn-out paradigm, we can open the door to a new way of thinking about feminine spirituality and religious experience.

How Thor Lost his Thunder is the first major English-language study of early medieval evidence for the Old Norse god, Thor. In this book, the most common modern representations of Thor are examined, such as images of him wreathed in lightning, and battling against monsters and giants. The origins of these images within Iron Age and early medieval evidence are then uncovered and investigated. In doing so, the common cultural history of Thor’s cult and mythology is explored and some of his lesser known traits are revealed, including a possible connection to earthquakes and volcanic eruptions in Iceland. This geographically and chronologically far-reaching study considers the earliest sources in which Thor appears, including in evidence from the Viking colonies of the British Isles and in Scandinavian folklore. Through tracing the changes and variety that has occurred in Old Norse mythology over time, this book provokes a questioning of the fundamental popular and scholarly beliefs about Thor for the first time since the Victorian era, including whether he really was a thunder god and whether worshippers truly believed they would encounter him in the afterlife. Considering evidence from across northern Europe, How Thor Lost his Thunder challenges modern scholarship’s understanding of the god and of the northern pantheon as a whole and is ideal for scholars and students of mythology, and the history and religion of medieval Scandinavia.

In 'The Belief in Immortality and the Worship of the Dead' by James George Frazer, the renowned anthropologist explores the universal belief in an afterlife and the rituals associated with honoring deceased ancestors. Written in a scholarly and comprehensive style, Frazer delves into various cultures, traditions, and historical practices to examine the continuity and evolution of beliefs surrounding death. Drawing on a wide range of ethnographic data, this book provides a profound insight into the human psyche and the ways in which different societies navigate the concept of mortality. Frazer's meticulous research and comparative analysis offer valuable perspectives on the significance of ancestor worship in shaping cultural identities and religious practices. Through his interdisciplinary approach, Frazer sheds light on the complexities of human spirituality and the enduring relevance of ancestral veneration in contemporary societies. Readers interested in anthropology, religious studies, and the history of belief systems will find this book enlightening and thought-provoking.

Reproduction of the original: The Belief in Inmortality and the Worship of the Dead by J.G Frazer

The first volume of Frazer's book comprises the Gifford Lectures he gave at the University of St. Andrews in the years 1911 and 1912, and deals with the belief in immortality and the worship of the dead, as these are found among the aborigines of Australia, the Torres Straits Islands, New Guinea, and Melanesia. In the second volume, the author describes the corresponding belief and worship among the Polynesians, a people related to their neighbors the Melanesians by language, if not by blood. Contents: The Savage Conception of Death Myths of the Origin of Death The Belief in Immortality among the Aborigines of Central Australia The Belief in Immortality among the other Aborigines of Australia The Belief in Immortality among the Natives of the Torres Straits Islands The Belief in Immortality among the Natives of British New Guinea The Belief in Immortality among the Natives of German New Guinea The Belief in Immortality among the Natives of German and Dutch New Guinea The Belief in Immortality among the Natives of Southern Melanesia (New Caledonia) The Belief in Immortality among the Natives of Central Melanesia The Belief in Immortality among the Natives of Northern and Eastern Melanesia The Belief in Immortality among the Natives of Eastern Melanesia (Fiji) The Belief in Immortality among the Maoris The Belief in Immortality among the Tongans The Belief in Immortality among the Samoans The Belief in Immortality among the Hervey Islanders The Belief in Immortality among the Society Islanders The Belief in Immortality among the Marquesans The Belief in Immortality among the Hawaiians

With Elementary Forms of Religious Life (1912) the soci0logist ?mile Durkheim formulated the most influential social-science theory of religion to date. Pivotal are the paired concepts ?sacred / profane?, the notion of ?collective representations?, and the hypothesis that through such religious symbols, society compels its members to venerate herself i.e. to submit to the social as an irreducible instance in its own right. Having grappled with this Durkheimian inheritance for half a century, the anthropologist of religion and intercultural philosopher Wim van Binsbergen in this book traces his own steps in confront_ing Durkheim's sacred, through theoretical criticism, through ethnographic application (to popular Islam in the segmentary social organisation of the highlands of Northwestern Tunisia), and by state-of-the-art long-range methods of linguistic and comparative mythological analysis. Thus, much to his surprise, he demonstrates the continued validity of Durkheim's insights in religion.