By Mircea Eliade

Publish yr note: initially released in French below the identify Histoire des croyances et des idées religieuses Vol3. De Mahomet à l'âge des Réformes Payot, Paris, 1978. First released in english in 1985

This quantity completes the immensely discovered three-volume A historical past of non secular Ideas. Eliade examines the circulate of Jewish proposal out of historic Eurasia, the Christian transformation of the Mediterranean region and Europe, and the increase and diffusion of Islam from nearly the 6th during the 17th centuries. Eliade's massive wisdom of earlier and current scholarship presents a synthesis that's remarkable. as well as reviewing fresh interpretations of the person traditions, he explores the interactions of the 3 religions and indicates their carrying on with mutual effect to be refined yet unmistakable.

As in his past paintings, Eliade will pay specific realization to heresies, people ideals, and cults of mystery knowledge, equivalent to alchemy and sorcery, and keeps the dialogue, started in prior volumes, of pre-Christian shamanistic practices in northern Europe and the syncretistic culture of Tibetan Buddhism. those subcultures, he keeps, are as very important because the better-known orthodoxies to an entire knowing of Judaism, Christianity, and Islam.

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Additional resources for A History of Religious Ideas, Volume 3: From Muhammad to the Age of Reforms

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We add the term ray, which, before it expressed the Christian notion of "paradise," had the same meaning as bog ("riches"). 74. See the documentation in Gasparini, II matriarcato slavo, pp. 553-579. But as we have seen (§250), polycephalism is also attested among other Indo-European peoples. 75. It is found uniquely among peoples influenced by the Slavs: the Germans, Romanians, and other populations of southeastern Europe. 34 THE RELIGIONS OF ANCIENT EURASIA into the house and placed provisionally in the "sacred comer, " in the place where the icons are hung.

Don't let us fall into trouble! Make it so that we can resist the Evil One. Do not show Kormos [the evil spirit] to us. Do not abandon us into his hands . Do not condemn my sins! The shaman learns from Bai Olgan whether the sacrifice has been agreeable and receives predictions about the weather and the new harvest. This episode marks the culminating point of the "ecstasy": the 31. See the references in Shamanism, p. 184ff. 18 THE RELIGIONS OF ANCIENT EURASIA shaman collapses exhausted. After some time, he rubs his eyes, and appears to waken himself from a profound sleep and hail those who are present as after a long absence.

He is ignorant of the existence and intentions of the "old man" (the Evil One who would introduce death). Certain variants, attested among the Cheremis and the Voguls, underline the "dualistic" character of the Creation. 46 But the "dualism" is still more strongly marked in Finnish, Estonian, and Mordvinian legends: it is the Devil himself who makes the dive, at 43. A. C. Schrenk and Lehtisalo, summarized by Paulson, "Les religions des Asiates septentrionaux," pp. 6lff. 44. Cf. Pettazzoni, L' onniscienza di Dio, p.

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