By Mircea Eliade
This quantity completes the immensely discovered three-volume A heritage of spiritual principles. Eliade examines the flow of Jewish proposal out of old 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 giant wisdom of previous and current scholarship offers a synthesis that's remarkable. as well as reviewing fresh interpretations of the person traditions, he explores the interactions of the 3 religions and exhibits their carrying on with mutual impression to be sophisticated yet unmistakable.
As in his past paintings, Eliade can pay specific awareness to heresies, folks ideals, and cults of mystery knowledge, reminiscent of alchemy and sorcery, and maintains the dialogue, all started in prior volumes, of pre-Christian shamanistic practices in northern Europe and the syncretistic culture of Tibetan Buddhism. those subcultures, he continues, are as vital because the better-known orthodoxies to an entire realizing of Judaism, Christianity, and Islam.
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Extra resources for A History of Religious Ideas: From Muhammad to the Age of Reforms
The religions of the northern Asians and the Finno-Ugrians The arrangement of this work-which proposes chiefly to analyze religious creations-permits only a summary presentation of the religions common to the peoples who belong to the Paleo-Siberian, Uralian, and Finno-Ugrian linguistic groups. Not that these religions lack interest, but a number of their characteristic elements (celestial deities and dei otiosi, the myth of the cosmic dive and its dualistic hardening, and shamanism) resemble those of the Altaic peoples.
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. For example, we have drawn attention to the analogies between the structure of the sanctuaries of the western Slavs and the Finno-Ugrians, and the resemblance between their polycephalic representations of divinities and spirits.
For our purposes, we 82. However, one also finds two constitutive motifs in the Iranian traditions which pass for Zurvanite (cf. §213): the fraternity of God (Christ) and Satan, and, in Balkan legends, the mental inertia of God after having created the world; cf. Zalmoxis, pp. 109ff. Rites, myths, and beliefs of the Old Slavs 37 must content ourselves with having shown, on the one hand, the continuity of archaic mythico-religious structures in the beliefs of the peoples of Christian Europe, and, on the other hand, the importance, for the general history of religions, of the revalorizations, effected at the folkloric level, of an immemorial religious heritage.
A History of Religious Ideas: From Muhammad to the Age of Reforms by Mircea Eliade