By Mircea Eliade
Publish yr note: initially released in French less 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 discovered three-volume A background of non secular Ideas. Eliade examines the circulation of Jewish idea out of historical 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 great wisdom of earlier 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 impression to be sophisticated yet unmistakable.
As in his earlier paintings, Eliade will pay specific realization to heresies, people ideals, and cults of mystery knowledge, resembling alchemy and sorcery, and maintains the dialogue, started in past 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 a whole realizing 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
Witchcraft, and Cultural Fashions , p. 129. Slavic paganism 29 themselves as peasants and join the latter in their fields, a belief found in southeastern European folklore. In conclusion, the characteristic traits of the Baltic religion are: (l) the notion of several divine families; (2) the dominant role of the divinities of the sun and the thunderstorm; (3) the importance of the goddesses of childbirth and fate (Laima) and of telluric divinities and their hypostases; and (4) the conception of a ritual combat, effected in trance, between the "good magicians," devoted to God, and the sorcerers, servants of the Devil.
He is justly considered to be the greatest and most influential of all Western theologians. However, he did not enjoy the same prestige in the Eastern Church. One can recognize in Augustine's theology the deep marks of his temperament and his interior biography. Despite his rejection of Manichaeanism, he still retains, as we shall see, a materialist conception of the "evil nature" of man, the consequence of original sin that is transmitted by sexuality. As to Neoplatonism, its influence has been decisive.
Sec the comparative study of Biezais, Die Hauptgottinen der alten Letten, above all pp. 179-275. , pp. 279ff. 28 THE RELIGIONS OF ANCIENT EURASIA imposed in 1249 by the Knights of the Teutonic Order of Old Prussians-this being the first written document of Baltic religion-required the vanquished to give up burning or interring the dead with horses or servants, weapons, vestments, or other precious objects;57 to renounce sacrificing to the idol Curche after the harvest, as well as to other gods; and to stop consulting the visionary bards (tulissones or ligaschones) who eulogized the dead at funerary banquets, and claimed to see them flying away on horseback into the air toward the other world.
A History of Religious Ideas, Volume 3: From Muhammad to the Age of Reforms by Mircea Eliade