Burkert, Girard, and Smith hold important and contradictory theories about the nature and origin of ritual sacrifice, and the role violence plays in religion and culture. These papers and conversations derive from a conference that pursued the possibility and utility of a general theory of religion and culture, especially one based on violence. The special value of this volume is the conversations as such--the real record of working scholars engaged with one another's theories, as they make and meet challenges, and move and maneuver.
Girard and Burkert present different versions of the same conviction: that a single theory can account for ritual and its social function, a theory that posits original acts of group violence. Smith sharply questions both the possibility and the utility of such a general theory. Among the highlights of this stimulating interchange of ideas is a searching criticism of Girard's theory of generative scapegoating, which he answers with clarity and conviction, and a challenging of Burkert's theory of the origin of sacrifice in the hunt by Smith's argument, posed as a "jeu d'esprit, " that sacrifice originates with the domestication of animals.

First published in English in 1954, this founding work of the history of religions secured the North American reputation of the Romanian emigre-scholar Mircea Eliade. Making reference to an astonishing number of cultures and drawing on scholarship published in no fewer than half a dozen European languages, The Myth of the Eternal Return illuminates the religious beliefs and rituals of a wide variety of archaic religious cultures. While acknowledging that a return to their practices is impossible, Eliade passionately insists on the value of understanding their views to enrich the contemporary imagination of what it is to be human. This book includes an introduction from Jonathan Z. Smith that provides essential context and encourages readers to engage in an informed way with this classic text.

One of the most influential theorists of religion, Jonathan Z. Smith is best known for his analyses of religious studies as a discipline and for his advocacy and refinement of comparison as the basis for the history of religions. "Relating Religion" gathers seventeen essays--four of them never before published--that together provide the first broad overview of Smith's thinking since his seminal 1982 book, "Imagining Religion,"
Smith first explains how he was drawn to the study of religion, outlines his own theoretical commitments, and draws the connections between his thinking and his concerns for general education. He then engages several figures and traditions that serve to define his interests within the larger setting of the discipline. The essays that follow consider the role of taxonomy and classification in the study of religion, the construction of difference, and the procedures of generalization and redescription that Smith takes to be key to the comparative enterprise. The final essays deploy features of Smith's most recent work, especially the notion of translation.
Heady, original, and provocative, "Relating Religion" is certain to be hailed as a landmark in the academic study and critical theory of religion.

In this broad-ranging inquiry into ritual and its relation to place, Jonathan Z. Smith prepares the way for a new approach to the comparative study of religion.
Smith stresses the importance of place--in particular, constructed ritual environments--to a proper understanding of the ways in which "empty" actions become rituals. He structures his argument around the territories of the Tjilpa aborigines in Australia and two sites in Jerusalem--the temple envisioned by Ezekiel and the Church of the Holy Sepulchre. The first of these locales--the focus of one of the more important contemporary theories of religious ritual--allows Smith to raise questions concerning the enterprise of comparison. His close examination of Eliade's influential interpretation of the Tjilpa tradition leads to a powerful critique of the approach to religion, myth, and ritual that begins with cosmology and the category of "The Sacred."
In substance and in method, "To Take Place" represents a significant advance toward a theory of ritual. It is of great value not only to historians of religion and students of ritual, but to all, whether social scientists or humanists, who are concerned with the nature of place.
"This book is extraordinarily stimulating in prompting one to think about the ways in which space, or place, is perceived, marked, and utilized religiously. . . . A provocative example of the application of humanistic geography to our understanding of what "takes place" in religion."--Dale Goldsmith," Interpretation
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In this major theoretical and methodological statement on the history of religions, Jonathan Z. Smith shows how convert apologetic agendas can dictate the course of comparative religious studies. As his example, Smith reviews four centuries of scholarship comparing early Christianities with religions of late Antiquity (especially the so-called mystery cults) and shows how this scholarship has been based upon an underlying Protestant-Catholic polemic. The result is a devastating critique of traditional New Testament scholarship, a redescription of early Christianities as religious traditions amenable to comparison, and a milestone in Smith's controversial approach to comparative religious studies.
"An important book, and certainly one of the most significant in the career of Jonathan Z. Smith, whom one may venture to call the greatest pathologist in the history of religions. As in many precedent cases, Smith follows a standard procedure: he carefully selects his victim, and then dissects with artistic finesse and unequaled acumen. The operation is always necessary, and a deconstructor of Smith's caliber is hard to find."--Ioan P. Coulianu, "Journal of Religion "

In "Map Is Not Territory," Jonathan Z. Smith engages previous interpretations of religious texts from late antiquity, critically evaluates the notion of sacred space and time as it is represented in the works of Mircea Eliade, and tackles important problems of methodology.

With this influential book of essays, Jonathan Z. Smith has pointed the academic study of religion in a new theoretical direction, one neither theological nor willfully ideological.
Making use of examples as apparently diverse and exotic as the Maori cults in nineteenth-century New Zealand and the events of Jonestown, Smith shows that religion must be construed as conventional, anthropological, historical, and as an exercise of imagination. In his analyses, religion emerges as the product of historically and geographically situated human ingenuity, cognition, and curiosity--simply put, as the result of human labor, one of the decisive but wholly ordinary ways human beings create the worlds in which they live and make sense of them.
"These seven essays . . . display the critical intelligence, creativity, and sheer common sense that make Smith one of the most methodologically sophisticated and suggestive historians of religion writing today. . . . Smith scrutinizes the fundamental problems of taxonomy and comparison in religious studies, suggestively redescribes such basic categories as canon and ritual, and shows how frequently studied myths may more likely reflect situational incongruities than vaunted mimetic congruities. His final essay, on Jonestown, demonstrates the interpretive power of the historian of religion to render intelligible that in our own day which seems most bizarre."--Richard S. Sarason, "Religious Studies Review
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