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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Chapter 1 Delving into the Past
Chapter 2 The Making of Humanity and the Origin of Religion
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Chapter 3 Shamanism: An Ancient System
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Chapter 4 The Primal Paleolithic
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Chapter 5 Complexity in the Hunter-Gatherer World
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Chapter 6 A Cauldron of Change in the Fertile Crescent
Chapter 7 Megaliths and Mages
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Chapter 8 Pastoral Nomads Tu rn the World on Edge
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Chapter 9 Celts and Saxons Embellish Western Rites
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Chapter 10 Once Upon a Time: The Mystery of Stories
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Chapter 11 Religious Needs of Early States and Empires
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Chapter 12 The New Synthesis: Judeo-Christianity
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Chapter 13 Religious Foment in the Industrial World
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References
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Glossary
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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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