By Mircea Eliade
Publish 12 months note: initially released in French lower than 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 realized three-volume A heritage of spiritual Ideas. Eliade examines the move of Jewish concept out of historical Eurasia, the Christian transformation of the Mediterranean zone and Europe, and the increase and diffusion of Islam from nearly the 6th in the course of the 17th centuries. Eliade's massive wisdom of prior and current scholarship presents a synthesis that's unprecedented. 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 sophisticated yet unmistakable.
As in his earlier paintings, Eliade can pay specific awareness to heresies, people ideals, and cults of mystery knowledge, akin to alchemy and sorcery, and keeps 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 a whole knowing of Judaism, Christianity, and Islam.
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Extra info for A History of Religious Ideas, Volume 3: From Muhammad to the Age of Reforms
253. ), Saint Augustine's biography helps us to understand certain dimensions of his genius. Born to a pagan father and a Christian mother in 354, in the small village of Tagaste in Roman Africa, Augustine was first drawn to rhetoric. Subsequently, he embraced Manichaeanism, to which he remained faithful for nine years, and took a concubine who gave him his only son, Adeodatus. In 382, he moved to Rome in the hope of finding a professorial position. Two years later his protector Symmachus, leader of the pagan intellectual elite, sent him to Milan.
They travel over the mountains of Heaven and descend to the earth on chariots. The majority of the chthonian divinities are goddesses. The Earth Mother is called Zemen mate by the Letts and Zemyna by the Lithuanians. The latter also recognize the "Master of the Earth, " Zemepatis. But the number of "Mothers" is considerable: for example, the Mother of the Forest (Meza mate; Lithuanian, Medeine) mUltiplies herself by emanation into a Mother of Gardens, a Mother of Fields, of Berries, of Flowers, of Mushrooms, and so on.
64. Veles is attested in Christian demonology of the fifteenth and sixteenth centuries , and persists in toponymy; Gimbutas , The Slavs, pp. ; idem, "The Lithuanian God Velnias, " pp. 87ff. 65. See his "The Slavic God Veles and his Indo-European Cognates"; but see also laan Puhvel , "Indo-European Structure of the Baltic Pantheon," p. 85. 66. His etymology is not assured; the Slavic root *srei, "color," has been proposed , as has the Iranian *srira, "beautiful ," a common epithet for the wind , but one which also suggests the radiance of the sun; cf.