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- Sales Rank: #8754530 in Books
- Published on: 1967
- Binding: Paperback
- 254 pages
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By Jeffrey John Dixon
In 1950 the Romanian-born historian of religions, Mircea Eliade (1907–86), then living in Paris, was invited to lecture at the annual Eranos conferences, a multi-disciplinary ‘feast’ at which specialists in different fields shared their explorations of the contested borderland between psyche and spirit, inspired above all by Carl Jung. The texts of Eliade’s first two lectures have been published in English translation in Images and Symbols (see my Review [ASIN:069102068X Images and Symbols: Studies in Religious Symbolism (Mythos: The Princeton/Bollingen Series in World Mythology)]); the two subsequent lectures are given here. The subject of the 1952 conference was ‘Man and Energy’ and Eliade contributed a lecture on ‘Power and Holiness in the History of Religions.’ Here he argues for the essential continuity of hierophanies – of revelations of the sacred – from the veneration of stones and trees (not in and of themselves but because they show forth something wholly other, the numinous) to the Incarnation, for in every case the sacred is limited in space (place) or time (history). Every hierophany is at the same time a kratophany, a manifestation of force. Yet the all-powerful creators, the uranian Supreme Beings, were displaced, with the agricultural revolution, by gods and goddesses of fertility who exalted the sacredness of life. Their worship was in turn challenged by the return of the Sky Father in Mosaic monotheism, whose emphasis on faith was “the one novelty introduced into the history of religion since neolithic times.” Yahweh reveals himself above all as a Person and in History: “And when God the Father ‘shows’ himself in a radical and complete manner by becoming incarnate in Jesus Christ, then all history becomes a theophany” (a divine revelation), because “the Advent of Christ marks the last and the highest manifestation of the sacred in the world”. The Myth of Eternal Return, the subject of Eliade’s personal favourite among his books (see my Review [ASIN:0691123500 The Myth of the Eternal Return: Cosmos and History (Bollingen Series (General)]), has been superseded by the Fall into History; the Christian seeks salvation in “concrete, historical life, the life that was chosen and lived by Christ.” But as the power of Christianity fades, we are left only with the Terror of History. Eliade returned to Eranos in 1953 for the conference on ‘Man and Earth’ to which he contributed an essay on ‘Mother Earth and the Cosmic Hierogamies’ and again in 1954, when the subject was ‘Man and Transformation.’ Eliade’s lecture was first published in French in the Eranos Yearbook the following year. It was translated into English by Ralph Manheim as ‘Mystery and Spiritual Regeneration in Extra-European Religions’ and published in 1964 (in Papers from the Eranos Yearbooks V, edited by Joseph Campbell [ASIN:069109733X Eranos 5. Man and Transformation]). However by then a revised version of the lecture had been published in French in Mythes, Rêves et Mystères (1957) and it was this newer version that was translated by Philip Mairet and published as Chapter VIII (‘Mysteries and Spiritual Regeneration’) of the book under review (MDR). A comparison of the two texts gives us a fascinating glimpse into Eliade’s attitude to sources and the historical evolution of our understanding of a controversial subject. In the Manheim version, discussing Secret Feminine Societies, Eliade writes about the medieval belief in witches’ orgies, which he states probably did take place insofar as they are understood as “ceremonies bearing on the mystery of fertility.” But he goes on to state that accounts of the sacrifice of children and of cannibalism were probably also accurate, since the witches’ societies were preserving archaic traditions in which such practices were deemed to be necessary rituals designed to preserve the fertility of the Earth: acting out in a literalistic fashion myths in which sacrifice and death are necessary for birth. When we glance at the footnotes and see that the sources he gives for such practices include the witch-cult fantasies of Margaret Murray, it is easy to understand why all references to killing and eating children were expunged from the 1957 edition and therefore from Mairet’s translation. Eliade nevertheless still asserts that the medieval witches – like the shamans he had studied in a now-classic work – “were only concentrating, intensifying or deepening the religious experience revealed during their initiation.” Eliade would revisit the subject in a lecture he gave in 1975, in which he dismissed Murray’s methodology as “hopelessly inadequate” and her reconstruction of European witchcraft as discredited by “countless and appalling errors”, but nevertheless put forward evidence from Italian and Romanian sources broadly in support of her thesis that the witch-craze testified to the survival of “archaic mythico-ritual scenarios” based on pagan beliefs. Whether real or imaginary, the witches’ orgies reveal the desire to return to the formless beginnings of culture: Nostalgia for Paradise. It is this nostalgia which is the subject of Chapter III of MDR, in which Eliade defines it as “the desire to recover the state of freedom and beatitude before ‘the Fall’, the will to restore communication between Heaven and Earth; in a word, to abolish all the changes made in the very structure of the Cosmos and in the human mode of being by that primordial disruption.” He also returns to it at the end of Chapter IV, where he defines it as “the longing to know Divinity, as well as the unattainable realms of reality, with our very senses” as opposed to the purely spiritual knowledge of the mystic. It is fair to say that this is a leitmotif in Eliade’s work, another one being the extent to which myths are camouflaged in the modern world, which is the subject of the very first chapter of MDR: of particular interest is his discussion of the mythological basis of Marxist Communism (the redemptive role of the Just, the final struggle between Good and Evil, the restoration of the Golden Age) and that of its impoverished cousin, National Socialism, which he sees as being by comparison “peculiarly inept” since it draws on the pessimistic image of Ragnarök (we all die “but another world will be born later on”). But we need look no further than the current attempts to immanentise the eschaton to see the continuing power of myth in the modern world.
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