The enduring importance of his book The Golden Bough keeps J.G. Frazer's name prominent on the list of the most significant figures in modern religious studies. But by no means was Fraser the sole influence on the Cambridge-based school of thought-- myth-ritualism-- most often associated with him. In this intellectual history of the fellowship of scholars to which Frazer belonged, Robert Ackerman expands our acquaintance with the myth and ritual school to include Jane Harrison, Gilbert Murray, F.M. Cornford, and A.B. Cook, all of whom were instrumental in connecting the lines of thought in myth theory, classics, and anthropology that had begun to converge at the turn of the last century. Ackerman's examination of the chief works of each member of the Cambridge group illuminates their primary interests in Greek myth, ritual, and religion and traces the threads of their arguments through the group's writings on the origins of tragedy, comedy, philosophy, art, and sport. In the book's final chapter Ackerman explores the application of myth-ritualist thought to a variety of post-classical literature.

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From handshakes and toasts to chant and genuflection, ritual pervades our social interactions and religious practices. Still, few of us could identify all of our daily and festal ritual behaviors, much less explain them to an outsider. Similarly, because of the variety of activities that qualify as ritual and their many contradictory yet, in many ways, equally legitimate interpretations, ritual seems to elude any systematic historical and comparative scrutiny. In this book, Catherine Bell offers a practical introduction to ritual practice and its study; she surveys the most influential theories of religion and ritual, the major categories of ritual activity, and the key debates that have shaped our understanding of ritualism. Bell refuses to nail down ritual with any one definition or understanding. Instead, her purpose is to reveal how definitions emerge and evolve and to help us become more familiar with the interplay of tradition, exigency, and self-expression that goes into constructing this complex social medium.

A rebel against Victorian mores, Jane Ellen Harrison (1850-1928) became one of the first women to hold a research fellowship at Cambridge. A friend of such distinguished figures as Gilbert Murray and Francis Cornford, she was renowned for her public lectures on Greek art, for her books on Greekreligion and mythology, and for her unconventional and outspoken views.In her application of anthropology to classical studies, Harrison stirred up controversy amongst her academic colleagues, while, at the same time, influencing many writers, including Yeats, D. H. Lawrence, and Virginia Woolf. Driven by the conviction that the study of primitive Greek culture was anintensely practical enterprise, addressing the fundamental emotional needs of all people, she set her academic research in the broader context of human life. Her work on Greek religion is really a critique of all religion.Although she was a powerful role model for academic women and addressed issues which were central to the women's movement, when it came to women's rights, her own views were not always in keeping with those of her suffragist contemporaries. Harrison wrote not to champion any cause, but out of apassionate desire to share what she believed to be important and true. In so doing, she both opened up new possibilities for academic women and made a considerable contribution to classical studies.

Mary Butts wrote and lived among notable modernist writers such as T.S. Eliot, Ford Madox Ford, Jean Cocteau, H.D., and Ezra Pound, and was on her way to becoming one of the most respected British female writers of the twentieth century. Yet, after her death in 1937 at the age of forty-six, her reputation suffered a decline. Butt's idiosyncratic spirituality did not lend itself to easy critical examination, modernism was generally considered a masculine endeavor, and her papers were not made public for over fifty years. The recent acquisition of those papers by the Beinecke Library at Yale University, however, has brought about a resurgence of interest in her unique writings. Mary Butts confronts and reinterprets reality in extraordinary ways, and her modernist vision recalls the natural origins and powers of the female divine. Her intense dedication to ancient rites and myth, and her dabbling in the occult, became embedded in her fiction and led to her own brand of mysticism. Indeed, the Butts heroine is at once, healer, sacred priestess, earth goddess, lover, and daimon/demon. In presenting her characters this way, Butts valorizes what she calls "the soul living at its fullest capacity." Roslyn Reso Foy gives us the first sustained critical study of Butts, exploring the signficance of feminism, mysticism, and magic in her life and writings. Foy's thoughtful analysis, combining scholarship with straightforward discussion, will serve as an introduction to, and foundation for, further critical studies of this remarkable female modernist whose work coincides with contemporary concerns and who can no longer be ignored.

Ritual today can be encountered in the midst of catastrophic and transforming events. This collection reassesses and revises traditionally understood relationships between ritual and politics, ritual and everyday life, ritual and art making, and ritual and disaster. The methodologies as well as the subject matter are interdisciplinary: they range from the anthropological to the art and dance historical, from the theatrical and literary to the linguistic, philosophical, and psychoanalytic. It will be a valuable tool for scholars of Theater and Performance Studies, as well as Anthropology, Art, and History.