A History of Religious Ideas, Volume 3: From Muhammad to the by Mircea Eliade

By Mircea Eliade

Publish yr note: initially released in French below the name 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 circulation of Jewish suggestion out of historic Eurasia, the Christian transformation of the Mediterranean sector and Europe, and the increase and diffusion of Islam from nearly the 6th throughout the 17th centuries. Eliade's monstrous wisdom of previous and current scholarship presents a synthesis that's unprecedented. 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 awareness to heresies, people ideals, and cults of mystery knowledge, corresponding to alchemy and sorcery, and keeps the dialogue, all 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 vital because the better-known orthodoxies to an entire knowing of Judaism, Christianity, and Islam.

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Dievs has instituted order in the world and it is he who determines the destiny of men and watches over their moral life. 52 However, Dievs is neither the supreme god nor the most important divinity. The god of thunder, Perkiinas (Lithuanian) or Perkuons (Lettish),53 also lives in the sky, but descends often onto the earth in order to combat the Devil and the other demons (traits which betray the influence of Christianity) . Redoubtable warrior and blacksmith of the gods, he controls the rain and thus the fertility of the fields.

72 251. Rites, myths, and beliefs of the Old Slavs It would be vain to attempt a reconstruction of the history of Slavic religion. One can, however, distinguish its principal layers and specify their contributions to the fabric of Slavic spirituality. 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.

These spirits, good or bad, install themselves especially in the pillars of wood which sustain the houses. The popular mythology illustrates still more clearly the survival of the old pre-Christian conceptions. We will cite only one example, but the most famous and most significant one: the myth of the cosmogonic dive that we have found diffused through all of central and northern Asia. In a more or less Christianized form it is found again in the legends of the Slavic peoples and southeastern Europeans.

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