By Mircea Eliade
This quantity completes the immensely realized three-volume A background of spiritual principles. Eliade examines the circulation of Jewish idea 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 giant wisdom of prior and current scholarship presents a synthesis that's exceptional. 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 impact to be sophisticated yet unmistakable.
As in his earlier paintings, Eliade can pay specific consciousness to heresies, folks 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 continues, are as vital 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: From Muhammad to the Age of Reforms
It is hard to be certain whether the ancient Slavs shared other dualistic notions of the Iranian or Gnostic type. 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.
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.
Perkiinas is mentioned in the Chronicle of Malalas (1261), and several times by sixteenth-century Christian authors. On Perkuons , see the documents and the critical analysis of H. Biezais, Die himmlische Gotterfamilie der alten Letten. pp. , 103ff. 54. See Biezais, Die himmlische Gotterfamilie. pp. 183ff. , 303ff. (the cult of Saule). The religion of the Baits 27 with horses. They travel over the mountains of Heaven and descend to the earth on chariots. The majority of the chthonian divinities are goddesses.
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