Excerpt from Les Mystères de l'HistoireLa mort du prisonnier est notée, par du Junca, le 19 novembre 1703. Je reviendrai tout à l'heure sur ce point.

Les Mystères de l'Histoire

Andrew Lang's Fairy Books or Andrew Lang's "Coloured" Fairy Books constitute a twelve-book series of fairy tale collections. Although Andrew Lang did not collect the stories himself from the oral tradition, the extent of his sources, who had collected them originally (with the notable exception of Madame d'Aulnoy), made them an immensely influential collection, especially as he used foreign-language sources, giving many of these tales their first appearance in English. As acknowledged in the prefaces, although Lang himself made most of the selections, his wife and other translators did a large portion of the translating and telling of the actual stories.

The Blue Fairy Book assembled a wide range of tales, with seven from the Brothers Grimm, five from Madame d'Aulnoy, three from the Arabian Nights, and four Norse stories, among other sources.

The Blue Fairy Book

Si nous possédons les registres du procès en réhabilitation de Jeanne d'Arc (1450-1456) avec les témoignages donnés sous la foi du serment de plus de cent vingt témoins oculaires qui avaient connu la Pucelle à différentes périodes, de son enfance jusqu'à son martyre, de nombreuses zones d'ombre pèsent encore sur la vie et la mort d'un des plus célèbres personnages de l'Histoire de France. 

Le principal défaut du procès de réhabilitation est ce fait singulier, que deux personnes seulement furent appelées à donner leur témoignage sur les événements de la vie de Jeanne d'Arc, compris entre l'échec à Paris en septembre 1429 et sa prise à Compiègne en mai 1430. Aucune question ne fut posée sur cette période à son confesseur Pasquerel, par exemple, ni à son écuyer d'Aulon, omission qui ne saurait avoir son excuse dans le seul désir de ménager les sentiments du roi Charles VII. 

C'est en ce basant sur ces incohérences qu'Andrew Lang affûte au début du XXe siècle ses hypothèses, adoptant des méthodes d'investigation dignes de celles la police scientifique. Le silence sur l'action de Jeanne d'Arc entre 1429 et 1430 ainsi que d'autres faits troublants relatés dans les annexes de ce livre de 1908 donnent corps à une clef de lecture totalement originale et inédite dans les travaux publiés jusqu'ici sur la vie de la Pucelle de France.

La Pucelle de France - Histoire de la vie et de la mort de Jeanne d'Arc

Excerpt from La Mythologie: Traduit de l'AnglaisIl va de sm que l'origine de la religion n'est pas en cause ici. L'homme a eu, d�s l'origine, la notion de la divinit�, et c'est cette conception m�me qui, en l'�levant eu - dessus des animaux auxquels il ressemble par tant de c�t�s, en a fait ce qu'il est, le couronnement et le chef - d'oeuvre de la cr�ation. Mais d�s l'origine aussi cette notion sublime s'obs curcit et s'impr�gna d'�l�ments �trangers et gros siers. Pr�tant � la nature qui l'environnait les pens�es et les sentiments dont il �tait agit� lui m�me, l'homme primitif vivait au milieu d'un monde qui lui renvoyait pour ainsi dire, son image prodigieusement agrandie. Ces explications qu'il s'�tait donn�es � lui-m�me des ph�nom�nes dont il �tait le t�moin, ces fables qu'on se racontait de g�n�ration en g�n�ration, finirent par former un ensemble tr�s complexe, que chaque �ge modifiait et augmentait � son tour et qui contenait comme un r�sum� de l'histoire psychologique de la race. C'est ce chaos que la mythologie cherche � d�brouiller, et on voit de prime - abord que la t�che n'est pas facile.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

La Mythologie: Traduit de l'Anglais

By the nature of things this book falls under two divisions. The first eight chapters criticise the current anthropological theory of the origins of the belief in spirits. Chapters ix.-xvii., again, criticise the current anthropological theory as to how, the notion of spirit once attained, man arrived at the idea of a Supreme Being. These two branches of the topic are treated in most modern works concerned with the Origins of Religion, such as Mr. Tyler's "Primitive Culture, " Mr. Herbert Spencer's "Principles of Sociology, " Mr. Jevons's "Introduction to the History of Religion, " the late Mr. Grant Allen's "Evolution of the Idea of God, " and many others. Yet I have been censured for combining, in this work, the two branches of my subject; and the second part has been regarded as but faintly connected with the first.

The Making of Religion

'The sin of witchcraft is as the sin of rebellion.' The idea which inspires this text probably is that a person who seeks to obtain his ends by witchcraft is rebelling against the deity or deities through whom alone these ends should be sought. Witchcraft is also an insult and injury to the official priests, who regard the witch as the surgeon regards the bone-setter, or as the geologist regards the 'dowser' or water-finder who uses the divining-rod.

Magic or witchcraft falls into two main classes. The former is magic of the sort used by people who think that things accidentally like each other influence each other. You find a stone shaped like a yam, and you sow it in the yam plot You find a stone like a duck, and expect to have good duck-shooting while you carry the stone about in a bag. In the same way the part influences the whole; you burn some of a man's hair, and so he catches a fever. Imitation works in the same manner; you imitate the emergence of grubs from the larvæ, and you expect grubs to emerge.

All magic of this kind is wrought by material objects, sticks, stones, hair, and so forth, which sometimes have been 'charmed' by songs chanted over them. Among the Arunta of Central Australia, in many respects a backward people, we do hear of an 'evil spirit' influencing the material object which has been charmed.[1] We also hear of spirits which instruct men in medical magic. But, as a rule, the magic is materialistic. It really does produce effects, by suggestion: a man dies and a woman is won, if they know that magic is being worked to kill or woo.

The second sort of magic acts by spells which constrain spirits or gods to do the will of the magician. This magic involves itself in religion when the magical ceremonies are, so to speak, only symbolic prayers expressed in a kind of sign-language. But if the idea is to put constraint by spells on a god or spirit, then the intention is magical and rebellious. Though the official priest of a savage god may use magic in his appeal to that deity, he is not a wizard. It is the unofficial practitioner who is a witch, just as the unqualified medical practitioner is a quack.

Magic and Religion

The ways were rude and long from Bordeaux town to Orleans, whither I had set my face, not knowing, when I left my own country, that the city was beleaguered by the English. For who could guess that lords and knights of the Christian faith, holding captive the gentle Duke of Orleans, would besiege his own city?-a thing unheard of among the very Saracens, and a deed that God punished. Yet the news of this great villainy, namely, the leaguer of Orleans, then newly begun, reached my ears on my landing at Bordeaux, and made me greatly fear that I might never meet my brother Robin alive. And this my doubt proved but too true, for he soon after this time fell, with many other Scottish gentlemen and archers, deserted shamefully by the French and by Charles de Bourbon, Comte de Clermont, at the Battle of the Herrings.

A Monk of Fife

Il y avait une fois un jeune roi nommé Souci, qui fut élevé par la fée Girouette ; sans cesse elle passait d’un avis à un autre, d’un sentiments à un désir ; d’une volonté déterminée à un doute ; ainsi rien ne pouvait être fixe dans sa conduite, et par conséquent dans une cour où elle était maîtresse absolue…

Les Mystères de l'Histoire

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