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- Sales Rank: #4415201 in Books
- Published on: 1963
- Binding: Paperback
- 484 pages
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0 of 0 people found the following review helpful.
By Jeffrey John Dixon
Mircea Eliade (1907–1986) was a Romanian born historian of religions whose huge body of work (short stories and novels as well as essays and books) constitutes part of what has been called ‘an alternative intellectual history of the twentieth century;’ and which remains enormously controversial for two important reasons: Firstly, because his early belief that Romania, at the crossroads of East and West, could be at the centre of a European spiritual renewal led him to make common cause with the Legion of the Archangel Michael, a movement whose name suggests its fusion of mysticism and para-militarism; and whose legionaries became better known as the notorious Iron Guard. As anti-Semitic as it was anti-capitalist and anti-communist, the Legion was crushed in 1941; but by then Eliade was safe in neutral Portugal, working as a cultural attaché. After the war he moved to France and it was there that he began publication of the series of scholarly works that would cement his reputation. But during the Thirties Eliade had also come under the influence of the Traditionalist school of metaphysics represented primarily by René Guénon and Julius Evola; and he set out to provide scholarly evidence for their and his belief (later modified) that the religious traditions of all peoples are the expression, however degraded over time, of a primordial wisdom (sophia perennis). Eliade’s great innovation was to translate this belief into the proposition that the sacred is a category of human consciousness and to develop a phenomenological approach to what he called the trans-conscious, insisting on treating religious beliefs on their own terms rather than submitting them to the reductionism of sociology or historicism. It is this (now academically-suspect) insistence on the reality of the sacred that is the second most controversial aspect of his thought. Eliade finished writing what was to be his first post-WWII book in January 1948; and a year later it was published in French as Traité d’Histoire des Religions; the English translation did not follow until 1958, by which time the author was established in Chicago. This book shows both his intellectual debt to the Traditionalists and also his attempt to distance himself from them academically. In the second volume of his Autobiography (see my Review), Eliade explains that his “fundamental idea” in the Traité was to show that what he calls ‘hierophanies’ (manifestations of the sacred in the profane cosmos) are paradoxical “because they show and at the same time camouflage sacrality” and that this camouflage operates still in modern culture: “I wanted to show that even beneath its radically desacralized forms, Western culture camouflages magico-religious meanings that our contemporaries, with the exception of a few poets and artists, do not suspect.” Later, discussing a meeting with Julius Evola, he states that he could not believe in the Primordial Tradition because of its “ahistorical character”; and in the very first chapter of Patterns he argues that understanding religious phenomena “will always come about in relation to history. Every hierophany we look at is also an historical fact. Every manifestation of the sacred takes place in some historical situation.” In sharp contradistinction to the Traditionalists, who argue a priori for an eternal Truth whose vestiges they then trace in specific religious phenomena, Eliade looks at the specific hierophanies (the Sky, the Sun, the Moon, the Waters, Sacred Stones, the Earth, Vegetation, Fertility Cults, Sacred Places and Sacred Time) and reveals the underlying patterns that unite them in the beginning before they “fall” into history. The dual task of the historian of religions, therefore, is to “understand and explain the modality of the sacred” that any given hierophany discloses and then to trace its history. For example, sacred stones reveal the Absolute as “invulnerable, steadfast, beyond change” but may come to be venerated as part of a sacred space or as the manifestation of a god: their value changes “according to the religious theory in which that hierophany happens to fit at a given time.” Thus Eliade sees the Lia Fail, the stone marking the sacred centre of pre-Christian Ireland, as a theophany of the divinity of the soil which chooses the sacred king (the guarantor of its fertility) by singing when he who is worthy of the throne sits on it. Although Eliade does not pursue this thread, Arthurian scholars have seen echoes of the Irish Stone of Destiny in the Siege Perilous of the Round Table, on which only the most spiritually worthy knight (the Grail Hero) can sit, thus recuperating a pagan hierophany to Christian religious theory; but Eliade does also point out that the search for the Holy Grail is echoed in modern novels, “the archaic origins of whose plots are not hard to trace.” Had he lived longer, Eliade might also have been interested to witness the symbol’s fall into British history: for the Stone of Destiny, whose origin is in the mythical city of Falias in the beginning, is believed to have been brought from Ireland to Scotland whence, as the Stone of Scone, it was stolen by Edward Longshanks and brought to Westminster to symbolise the worthiness of the Kings of England; and only in 1997 returned to Scotland to symbolise its partial regaining of sovereignty with the re-opening of the Scottish Parliament. But by then Eliade had undergone his final initiatory ordeal and escaped forever the Terror of History. He would never actually write the companion volume to Patterns which he was already planning; but the series of books which flowed from his pen in the following decades must themselves constitute that archetypal companion, fragmented like so many hierophanies briefly appearing in history...---Jeffrey John Dixon, author of ‘The Glory of Arthur: The Legendary King in Epic Poems of Layamon, Spenser and Blake’
9 of 12 people found the following review helpful.
By A customer
Eliade presents an impressive collection of data from the religions and mythologies of an incredible number of different cultures, organized according to recurring themes: sky gods, agricultural goddesses, cycles of death and rebirth, and so on. It is an interesting resource for the student of comparative religion, but seems to lack a coherent interpretive framework. I'm left with unsatisfied curiosity to know what Eliade believed is to be learned from this collection of parallels. Perhaps his other writings provide more interpretation, but this book (although it contains many interesting "gems") seems incomplete as a stand-alone volume.
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