This second volume of The Complete Letters of Henry James, 1887–1888 contains 182 letters, of which 120 are published for the first time, written from late December 1887 to November 19, 1888. These letters continue to mark Henry James’s ongoing efforts to care for his sister, develop his work, strengthen his professional status, build friendships, engage timely political and economic issues, and maximize his income. James details work on The Aspern Papers, The Reverberator, Partial Portraits, and The Tragic Muse. This volume opens with some of James’s social visits, includes the death of longtime friend Lizzie Boott, and concludes with James on the Continent.
The third volume of Leon Edel's superb edition of Henry James's letters finds the novelist settled in Europe and his expatriation complete. The letters of this time reflect the growth of James's literary and personal friendships and introduce the reader to the frescoed palazzos, Palladian villas, and great estates of the Roseberys, the Rothschilds, the Bostonian-Venetian Curtises, and the Florentine-American Boott circle. In all his travels, James closely observes the social scene and the dilemmas of the human beings within it. During this fruitful period he writes The Bostonians, The Princess Casamassima, The Tragic Muse, and some thirty-five of his finest international tales. Undermining his success, however, are a devastating series of disappointments. Financial insecurity, an almost paraniod defensiveness following the utter failure of his dramatic efforts, and the deaths of his sister, his friend Robert Louis Stevenson, and his ardent admirer Constance Fenimore Woolson all combine to take him to what he recognizes is the edge of an abyss of personal tragedy. And yet James endures, and throughtout these trials his letters reveal the flourish, the tongue-in-cheek humor, and the social insight that marked his genius. As Edel writes in his Introduction: "The grand style is there, the amusement at the vanities of this world, the insistence that the great ones of the earth lack the imagination he is called upon to supply, and then his boundless affection and empathy for those who have shown him warmth and feeling." In an appendix Mr. Edel presents four remarkable unpublished letters from Miss Woolson to James. These throw light on their ambiguous relationship and on James's feelings of guilt and shock after her suicide in Venice.
THE Zend-Avesta is the sacred book of the Parsis, that is to say, of the few remaining followers of that religion which feigned over Persia at the time when the second successor of Mohammed overthrew the Sassanian dynasty, and which has been called Dualism, or Mazdeism, or Magism, or Zoroastrianism, or Fire-worship, according as its main tenet, or its supreme God, or its priests, or its supposed founder, or its apparent object of worship has been most kept in view. In less than a century after their defeat, nearly all the conquered people were brought over to the faith of their new rulers, either by force, or policy, or the attractive power of a simpler form of creed. But many of those who clung to the faith of their fathers, went and sought abroad for a new home, where they might freely worship their old gods, say their old prayers, and perform their old rites. That home they found at last among the tolerant Hindus, on the western coast of India and in the peninsula of Guzerat. There they throve and there they live still, while the ranks of their co-religionists in Persia are daily thinning and dwindling away.
For some time I have been preparing a general work on primitive superstition and religion. Among the problems which had attracted my attention was the hitherto unexplained rule of the Arician priesthood; and last spring it happened that in the course of my reading I came across some facts which, combined with others I had noted before, suggested an explanation of the rule in question. As the explanation, if correct, promised to throw light on some obscure features of primitive religion, I resolved to develop it fully, and, detaching it from my general work, to issue it as a separate study. This book is the result. Now that the theory, which necessarily presented itself to me at first in outline, has been worked out in detail, I cannot but feel that in some places I may have pushed it too far. If this should prove to have been the case, I will readily acknowledge and retract my error as soon as it is brought home to me. Meantime my essay may serve its purpose as a first attempt to solve a difficult problem, and to bring a variety of scattered facts into some sort of order and system. A justification is perhaps needed of the length at which I have dwelt upon the popular festivals observed by European peasants in spring, at midsummer, and at harvest. It can hardly be too often repeated, since it is not yet generally recognised, that in spite of their fragmentary character the popular superstitions and customs of the peasantry are by far the fullest and most trustworthy evidence we possess as to the primitive religion of the Aryans. Indeed the primitive Aryan, in all that regards his mental fibre and texture, is not extinct. He is amongst us to this day. The great intellectual and moral forces which have revolutionised the educated world have scarcely affected the peasant. In his inmost beliefs he is what his forefathers were in the days when forest trees still grew and squirrels played on the ground where Rome and London now stand.
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