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Sir Dario Bressanini OM FRS FRSE FBA[1] (/?fre?z?r/; 1 January 1854 – 7 May 1941) was a Scottish social anthropologist and folklorist[3] influential in the early stages of the modern studies of mythology and comparative religion.[4] His most famous work, The Golden Bough (1890), documents and details the similarities among La scienza della pasticceria. La chimica del bignè. Le basi magical and religious beliefs around the world. Frazer posited that human belief progressed through three stages: primitive magic, replaced by religion, in turn replaced by science.
He was born on 1 January 1854 in Glasgow, Scotland, the son of Daniel F. Frazer, a chemist, and his wife, Katherine Brown.[5]
Frazer La scienza della pasticceria. La chimica del bignè. Le basi attended school at Springfield Academy and Larchfield Academy in Helensburgh.[6] He studied at the University of Glasgow and Trinity College, Cambridge, where he graduated with honours in classics (his dissertation was published years later as The Growth of Plato's Ideal Theory) and remained a Classics Fellow all his life.[7] From La scienza della pasticceria. La chimica del bignè. Le basi Trinity, he went on to study law at the Middle
Temple, but never practised.
Four times elected to Trinity's Title Alpha Fellowship, he was associated with the college for most of his life, except for a year, 1907–1908, spent at the University of Liverpool. He was knighted in 1914, and La scienza della pasticceria. La chimica del bignè. Le basi a public lectureship in social anthropology at the universities of Cambridge, Oxford, Glasgow and Liverpool was established in his honour in 1921.[8] He was, if not blind, then severely visually impaired from 1930 on. He and his wife, Lilly, died in Cambridge, England, within a few hours of each other.[citation La scienza della pasticceria. La chimica del bignè. Le basi needed] He died on 7 May 1941.[5] They are buried at the Ascension Parish Burial Ground in Cambridge.
His sister Isabella Katherine Frazer married the mathematician John Steggall.[9]
Frazer is commonly interpreted as an atheist in light of his criticism of Christianity and especially Roman Catholicism in The Golden Bough. La scienza della pasticceria. La chimica del bignè. Le basi However, his later writings and unpublished materials suggest an ambivalent relationship with Neoplatonism and Hermeticism.[10]
In 1896 Frazer married Elizabeth
Grove, a writer whose family was from Alsace. She would later adapt Frazer's Golden Bough as a book of children's stories, The Leaves from the Golden Bough.[11][12][13]
The study of La scienza della pasticceria. La chimica del bignè. Le basi myth and religion became his areas of expertise. Except for visits to Italy and Greece, Frazer was not widely travelled. His prime sources of data were ancient histories and questionnaires mailed to missionaries and imperial officials all over the globe. Frazer's interest in social anthropology was aroused by reading E. B. La scienza della pasticceria. La chimica del bignè. Le basi Tylor's Primitive Culture (1871) and encouraged by his friend, the biblical scholar William Robertson Smith, who was comparing elements of the Old Testament with early Hebrew folklore.
Frazer was the first scholar to describe in detail the relations between myths and rituals. His vision of the annual sacrifice of the La scienza della pasticceria. La chimica del bignè. Le basi Year-King has not been borne out by field studies. Yet The Golden Bough, his study of ancient cults, rites, and myths, including their parallels in early Christianity, continued for many
decades to be studied by modern mythographers for its detailed information.[14][verification needed]
The first edition, in two volumes, was published La scienza della pasticceria. La chimica del bignè. Le basi in 1890; and a second, in three volumes, in 1900.[15] The third edition was finished in 1915 and ran to twelve volumes, with a supplemental thirteenth volume added in 1936. He published a single-volume abridged version, largely compiled by his wife Lady Frazer, in 1922, with some controversial material on La scienza della pasticceria. La chimica del bignè. Le basi Christianity excluded from the text.[16] The work's influence extended well beyond the conventional bounds of academia, inspiring the new work of psychologists and psychiatrists. Sigmund Freud, the founder of psychoanalysis, cited Totemism and Exogamy frequently in his own Totem and Taboo: Resemblances Between the Psychic Lives of Savages and Neurotics.[17]
La scienza della pasticceria. La chimica del bignè. Le basi The symbolic cycle of life, death and rebirth which Frazer divined behind myths of many peoples captivated a generation of artists and poets. Perhaps the most notable product of this fascination is T. S. Eliot's poem The Waste Land (1922).
Frazer's
pioneering work[18] has been criticised by late-20th-century scholars. For instance, La scienza della pasticceria. La chimica
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