Shamans Sorcerers and Saints - A Prehistory of Religion by Brian Hayden (2003).pdf
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A
PREHISTORY OF RELIGION
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Smithsonian Books
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Washington
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©
2003 by the Smithsonian Institution
All rights reserved
Copy editor: Jean Eckenfels
Production
editors: E. Anne Bolen and Joanne Reams
Designer: Brian Barth
Library of Congress Cataloging-in-Publication Data
Hayden, Brian
Shamans, sorcerers, and saints: a prehistory of religion
I
Brian Hayden.
p. cm.
Includes bibliographical references (p.
) and index.
ISBN 1-58834-168-2 (alk. paper)
1. Religion History. I. Title.
BL48.H368 2003
2003045695
200'.9'01 dc21
British Library Cataloguing-in-Publication Data are available
Manufactured in the United States of America
10 09 08 07 06 05 04 03 5 4
3 2
I
)
The paper used in this publication meets the minimum requirements of the American National Standard
for
Information Sciences Permanence of Paper for Printed Library Materials
ANSI Z39.48-1984.
For permission to reproduce illustrations appearing in this book, please correspond directly with the owners
of the works as listed in the individual captions. Smithsonian Books does not retain reproduction rights for
these illustrations individually or maintain a ile of addresses for
photo sources .
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Contents
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Preface
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IX
1
Chapter
1
Delving into the Past
Chapter
2
The Making of Humanity and the Origin of Religion
20
Chapter
3
Shamanism: An Ancient System
46
Chapter
4
The Primal Paleolithic
88
122
Chapter
5
Complexity in the Hunter-Gatherer World
167
Chapter
6
A Cauldron of Change in the Fertile Crescent
Chapter
7
Megaliths and Mages
219
Chapter
8
Pastoral Nomads Tu rn the World on Edge
271
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Chapter
9
Celts and Saxons Embellish Western
Rites
304
Chapter
10
Once Upon a Time: The Mystery of Stories
334
,
Chapter
11
Religious Needs of Early States and Empires
347
Chapter
12
The
New Synthesis: Judeo-Christianity
380
399
Chapter
13
Religious Foment in the Industrial World
415
References
457
Glossary
461
Index
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have long thought that
a comprehensive book by an
archaeologist
on the prehistory
of religion was overdue. In the course that I taught on this topic, no one text was broad
enough or theoretically suited. As my own ideas on the
topic
developed and evolved over
the last
15
years, more and more
pieces began to it together
into
a
relatively coherent
picture that I finally considered to be worth publishing. The marriage of ecology
and
religion is a little-explored domain, but one that I think has a great many potential
insights to ofer about ourselves and our religious feelings. If some of the arguments
presented do not seem entirely iron-clad, I would remind the reader that archaeology
is
still a fairly young discipline and that our data base is oten slim. Given these
circumstances, we must always approach interpretations by judiciously weighing relative
probabilities. This is, in fact, true of all sciences, even those that seem to deal in "hard
facts."
Archaeology is simply less developed than the older sciences
in
this
respect. I have
tried to adhere to the classic tenets
of
the Qriginal Greek Academy of Athens, where
Plato taught. These academicians maintained a healthy skepticism toward all
explanations. However, they thought that since decisions had to be made, the best way
to proceed was to lay out all the competing theories together with all of the
known
relevant data. Each theory was
then harshly criticized, and the one that
stood up the best
was deemed the most useul basis for making decisions. In this classic sense, this is an
"academic" work. However, I have tried to present the observations and arguments
about the
past in
a
way that is easy to read and grasp for a wide range of students and
interested nonstudents .
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In writing this book, I
have tried
to
remain cognizant of
the fascination that prehis-
toric religion holds for
many
people from diverse backgrounds, both academic and
nonacademic. In order to make this book useful to as many people as possible,
I
have
limited the use of technical terms and the discussions of issues only of interest to special
ists. Thus, I have not gone into the details of the diferent Upper Paleolithic
cultures,
or
indeed, even mentioned them by name or discussed all their variability. Nor
have I
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IX
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