Chapter 1 outlines the volume’s cases, methods, and arguments. It begins by tracing the linguistic history of the term “martyr” before proceeding to locate martyrdom as an act simultaneously religious and political, personal and collective, and seeking self-actualization rather than self-destruction. In contrast to studies that treat martyrdom as a subset of suicide, I articulate a distinction between self-killing—sanctioned towards certain ends—and self-murder, which is condemned in all religious (and political) traditions. As such, I argue, martyrdom must be approached through a dual window that appreciates both the rationales given by martyrs and their celebration by social groups. I analyze the promise and perils of comparative study towards that end by giving global context to localized crises, and offer a brief reconsideration of the category of sacrifice that will guide my discussion. Finally, I outline the structure of the work and the methodology that uses words written by martyrs in tandem with contemporary accounts and statements by religious and political leaders.

This chapter focuses on Snorri Sturluson’s Prose Edda, providing a thorough introduction to this important text. It argues that few books have been as foundational to several fields of study as Snorri’s treatise has been for the investigation and appreciation of Norse myth, poetry and religion. The opening section of the chapter discusses the work’s title, structure and authorship, and describes the most significant manuscripts and modern translations of the text. It emphasizes the heterogenous character of the Edda, suggesting that the work’s variegated and intertextual nature has given rise to sharply divergent critical impressions of the text and competing theories about its origins and function. The most notable of these different perspectives are summarized, with a comparison of contrasting views on how the Edda came together and what its purpose may have been. Each section of the text is then considered in turn, discussing in detail its content, sources, form and purpose, and the relationship of each section to the compilation as a whole.

Frederick Denison Maurice’s writings on the history of philosophy, from his 1839 Encyclopaedia Metropolitana article on ‘Moral and Metaphysical Philosophy’ to the various iterations of the multi-volume book that grew out of this text, are a vital and underappreciated aspect of his life’s work. Maurice ran together an idiosyncratic reading of the Old Testament with his marginally less wilful view of ancient Greek philosophy to provide a unique answer to the question of how biblical and classical heritages might be reconciled by Christians. But his history did more than this, building on the ideas of Coleridge to trace essential connections between philosophy, morality, and politics and telling a story about the development of the family, the nation, and the church, in a way that provides distinctive insight into Maurice’s core commitments. The resulting narrative was also capacious enough to change emphasis over different editions, most obviously as Maurice’s interest in various other global religious and intellectual traditions grew, and he began to seek a history that was more about the place of Anglicanism in the world, and not simply about its place in the polity.

This chapter surveys the market for popular works on world religions that exploded in Britain during the 1890s. Critics have explored how scholars like the Oxford Sanskritist F. Max Müller laid the groundwork for religious studies in the twentieth century by mapping global religions onto a global hierarchy of languages and cultures. Such work tends to confirm our view of Orientalism as an extension of imperial power-knowledge. However, middle-class liberals, evangelical missionaries, and occult enthusiasts all had their own reasons for exploring the religions of the world. Their fascinations unfolded against the backdrop of imperial power but were seldom reducible to it. In addition, studying these publications can challenge our association of the “Naughty Nineties” with radicalism and subversion by showing the importance that middlebrow religious culture played in broadening religious horizons. Popular Victorian publications on Buddhism, Islam, Zoroastrianism, and Hinduism would lay the basis on which Anglo-American religious liberalism could flourish into the postwar period.

This introduction to the edited volume considers the complex and myriad interactions between Buddhism and constitutional law in Asia. It summarizes the main themes of the volume.