By Mircea Eliade
Publish 12 months note: initially released in French less than 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 realized three-volume A background of non secular Ideas. Eliade examines the flow of Jewish proposal out of historical Eurasia, the Christian transformation of the Mediterranean zone and Europe, and the increase and diffusion of Islam from nearly the 6th during the 17th centuries. Eliade's titanic wisdom of earlier and current scholarship presents a synthesis that's remarkable. as well as reviewing contemporary interpretations of the person traditions, he explores the interactions of the 3 religions and exhibits their carrying on with mutual impression to be refined yet unmistakable.
As in his earlier paintings, Eliade will pay specific recognition to heresies, people ideals, and cults of mystery knowledge, reminiscent of alchemy and sorcery, and maintains the dialogue, started in previous 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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Extra resources for A History of Religious Ideas, Volume 3: From Muhammad to the Age of Reforms
Beyond the IndoEuropean heritage and the Finno-Ugrian and Iranian influences, one can identify still more archaic strata. The adoption of the Iranian term bog ("riches," but also "god") has replaced the Indo-European theonym deivos, conserved by the BaIts (cf. §248). Other borrowings of Iranian origin have been mentioned above. 73 As to the similarities with the beliefs and customs of the Finno-Ugrians, they can be explained either by contacts during the protohistoric period, or by their derivation from a common tradition.
They are the antidemonic champions par excellence; they combat not only demons and illnesses but black magic. The warrior elements which have great importance in certain types 35. See the examples cited in Shamanism, pp. 205-9. 36. , pp. 215ff. ) are explained by the requirements of combat against the demons, the true enemies of mankind. " It is difficult for us to imagine what such a champion could represent for an archaic society. " Aside from the gods and supernatural beings to whom one addresses prayers and offers sacrifices, there exist "specialists of the sacred," men capable of "seeing" the spirits, of climbing to Heaven and meeting the gods, of descending to Hell and combatting demons, illnesses, and death.
Except for Contra Celsum and several great commentaries and homilies, we have only his Treatise on Prayer, the Exhortation of Martyrs, and the theological treatise, De principiis (Peri archOn), which is beyond doubt his most important work. According to Eusebius, in order to deliver himself from concupiscence, Origen interpreted "in an extreme and over-literal sense" a passage from the Gospel of Matthew. s All his life, he exalted the ordeals and the death of the martyrs. During the 7. Jerome cites 800 works, but adds that Pamphilius gave a list of 2,000 titles.