By Armstrong, Margaret M.
Read or Download Sacraments, sacrifice, and ritual: High Church mysticism in the letters of Jane Ellen Harrison and ''Prolegomena to the Study of Greek Religion'' PDF
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Extra info for Sacraments, sacrifice, and ritual: High Church mysticism in the letters of Jane Ellen Harrison and ''Prolegomena to the Study of Greek Religion''
Example text
She starts with what she considers to be “myths” in Harrison’s autobiography and illustrates how they have become “orthodox” in the scholarly literature. A chapter of the book is devoted to the archive in Newnham, how it was created by Stewart and Mirrlees, and the bias that exists in the archive due to the desire to make a hero out of Harrison. The bulk of the book deals with a short period in Harrison’s life—the decade of the 1890s while she lived in London and is an attempt to connect Harrison to another female classicist named Eugenie Sellers, and thus find a “different version of Harrison through Strong” (13).
In this paper, Peacock expands her view of religious influences on Harrison and moves beyond Harrison’s stepmother. She posits that William Robertson Smith who emphasized comparative religion and ritual had perhaps the most fundamental influence on Harrison and “probably served as an early inspiration” (171). Peacock also states that Harrison willingly drew on any source that supported her claims (171). She then makes this astute observation: This brief chronicle of her intellectual journey reminds us that we cannot understand the development of Harrison’s ideas about religion in terms of intellectual influence alone.
Schlesier’s article is a review of the major influences upon Harrison’s views on ancient religion. She states that the conviction of Jane Ellen Harrison, James George Frazer, and William Robertson Smith was summed up in this formula by Smith: “in almost every case the myth was derived from the ritual, and not the ritual from the myth” (187). Frazer, Schlesier states was certainly influenced by Smith but it is “uncertain whether Jane Harrison had read Robertson Smith before she formulated her similar ritualistic views” (187).