[Radcliffe-Brown. A. R.  Structure and Function in Primitive Society, 1968].

“…the ritual attitude may vary from a very indefinite one to a definite and highly organised one.” (123).

“…there are a number of peoples who have no form of totemism amongst whom we still find that natural species such as animals and plants are objects of ritual or of the ritual attitude expressed in mythology.” (126).

“…amongst hunting and collecting peoples the more important animals and plants and natural phenomena are treated, in custom and myth, as being sacred…objects of the ritual attitude.” (128).

“…there is a need for a systematic classification of rites, but a satisfactory classification will be fairly complex and a simple dichotomy between magic and religion does not carry us very far…” (138).

“…rites are easily perceived to be symbolic, and we may therefore investigate their meaning…each rite has a myth associated with it we have similarly to investigate meaning of myths.” (144).

[Thomson, G.  The Prehistoric Aegean]

“…ceremonies themselves were modified. Instead of representing the activities of the totem species as such they became celebrations of events in the life of the totem ancestors.” (40).

[Thomson G.  The First Philosophers].

“Within the magical rite, the vocal part served as a directive commentary on the performance, which, being no longer part of the labour process, was not self-explanatory; and in this way there arose a body of myths.” (47).

“Labour and magic continued to overlap; craft lore was steeped in mythical beliefs; and myths bore a recognisable, though remote, relation to the labour of production.” (47).

“As labour emancipated itself from magic, there emerged two further distinctions. Within the labour process…vocal accompaniment ceased to be an actual part of it…became a traditional incantation conveying the appropriate directions to the labourers; and in this way there was gradually accumulated a craft lore.” (47),


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