Eliade The Sacred and the Profane Notes Intro, Ch1, Ch4 Art History 21 Winter 2018 Prof Gerstel. Therefore, the initial hierophany that establishes the Center must be a point at which there is contact between different planes—this, Eliade argues, explains the frequent mythical imagery of a Cosmic Tree or Pillar joining Heaven, Earth, and the underworld.Eliade, Shamanism, p.259–260, Eliade noted that, when traditional societies found a new territory, they often perform consecrating rituals that reenact the hierophany that established the Center and founded the world.Eliade, The Sacred and the Profane, p.32–36 In addition, the designs of traditional buildings, especially temples, usually imitate the mythical image of the axis mundi joining the different cosmic levels. homogeneity of space and hierophany F o r religious man, space is not homogeneous; he experiences interruptions, breaks in it; some parts of' space are qualitatively different from others. The Sacred and The Profane: The Nature of Religion, The Sacred and the Profane: the Nature of Religion, Learn how we and our ad partner Google, collect and use data. ©2000-2020 ITHAKA. Read Online (Free) relies on page scans, which are not currently available to screen readers. Login via your Cambridge University Press (www.cambridge.org) is the publishing division of the University of Cambridge, one of the world’s leading research institutions and winner of 81 Nobel Prizes. Interesting stories about famous people, biographies, humorous stories, photos and videos. A recurrent theme in Eliade’s myth analysis is the axis mundi, the Center of the World. This page summarises Mircea Eliade's The Sacred & The Profane (1957), Chapter 1 on Sacred Space.. SACRED SPACE. Mircea Eliade (1907-1986), born in Bucharest, Romania, was a historian of religion. Around the sacred Center lies the known world, the realm of established order; and beyond the known world is a chaotic and dangerous realm, "peopled by ghosts, demons, [and] ‘foreigners’ (who are [identified with] demons and the souls of the dead)".Eliade, The Sacred and the Profane, p.29 According to Eliade, traditional societies place their known world at the Center because (from their perspective) their known world is the realm that obeys a recognizable order, and it therefore must be the realm in which the Sacred manifests itself; the regions beyond the known world, which seem strange and foreign, must lie far from the Center, outside the order established by the Sacred.Eliade, Images and Symbols, pp. Many of these journals are the leading academic publications in their fields and together they form one of the most valuable and comprehensive bodies of research available today. option. All articles are peer-reviewed by a renowned international board of scholars to ensure that the articles are of the highest quality. Thus, all these sacred trees are thought of as situated at the Centre of the World, and all the ritual trees or posts […] are, as it were, magically projected into the Centre of the World.Eliade, Images and Symbols, p.44 According to Eliade’s interpretation, religious man apparently feels the need to live not only near, but at, the mythical Center as much as possible, given that the Center is the point of communication with the Sacred.Eliade, The Sacred and the Profane, p.43, Thus, Eliade argues, many traditional societies share common outlines in their mythical geographies. '4 Concerning the structure of the hierophany, Eliade maintains that each represents some kind of choice, or better, a 'recognition'. JSTOR®, the JSTOR logo, JPASS®, Artstor®, Reveal Digital™ and ITHAKA® are registered trademarks of ITHAKA. One scholar says that “Eliade’s popularity as a religious studies scholar was without parallel”… This content was uploaded by our users and we assume good faith they have the permission to share this book. To access this article, please, Access everything in the JPASS collection, Download up to 10 article PDFs to save and keep, Download up to 120 article PDFs to save and keep. The site of a hierophany establishes a "fixed point, a center". "Eliade, Patterns in Comparative Religion, p.38, Pages: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 last.

This item is part of JSTOR collection A manifestation of the Sacred in profane space is, by definition, an example of something breaking through from one plane of existence to another. institution. For terms and use, please refer to our Terms and Conditions Religious Studies is an international journal devoted to the problems of the philosophy of religion as they arise out of classical and contemporary discussions and from varied religious traditions. Check out using a credit card or bank account with. If you own the copyright to this book and it is wrongfully on our website, we offer a simple DMCA procedure to remove your content from our site.

For more information, visit http://journals.cambridge.org. institution, Login via your The site of a hierophany establishes a "fixed point, a center".Eliade, The Sacred and the Profane, p. 21 This Center abolishes the "homogeneity and relativity of profane space", for it becomes "the central axis for all future orientation". According to Eliade, the Cosmic Center is a necessary corollary to the division of reality into the Sacred and the profane. eliade notes intro and chapter homogeneity of space and hierophany for religious space is not homogeneous there is fixed point gives orientation to life for. 39–40; Eliade, The Sacred and the Profane, p.30, According to some "evolutionistic" theories of religion, especially that of Edward Burnett Tylor, cultures naturally progress from animism and polytheism to monotheism.Eliade, "The Quest for the ‘Origins’ of Religion", p.157, 161 According to this view, more advanced cultures should be more monotheistic, and more primitive cultures should be more polytheistic. It publishes over 2,500 books a year for distribution in more than 200 countries. JSTOR is part of ITHAKA, a not-for-profit organization helping the academic community use digital technologies to preserve the scholarly record and to advance research and teaching in sustainable ways. More than twenty-five articles are published each year, and the journal also contains an extensive book review section. With a personal account, you can read up to 100 articles each month for free. [89] Our partners will collect data and use cookies for ad personalization and measurement.

Religious Studies

All rights reserved. However, many of the most "primitive", pre-agricultural societies believe in a supreme sky-god.Eliade, Myth and Reality, p.93; Patterns in Comparative Religion, p.38–40, 54–58 Thus, according to Eliade, post-19th-century scholars have rejected Tylor’s theory of evolution from animism.Eliade, "The Quest for the ‘Origins’ of Religion", p.161 Based on the discovery of supreme sky-gods among "primitives", Eliade suspects that the earliest humans worshiped a heavenly Supreme Being.Eliade, Patterns in Comparative Religion, p.38, 54; Myths, Dreams and Mysteries, p.176 In Patterns in Comparative Religion, he writes, "The most popular prayer in the world is addressed to ‘Our Father who art in heaven.’ It is possible that man’s earliest prayers were addressed to the same heavenly father. We provide you with news from the entertainment industry. Select the purchase Cambridge University Press is committed by its charter to disseminate knowledge as widely as possible across the globe. [112] This Center abolishes the "homogeneity and relativity of profane space",[88] for it becomes "the central axis for all future orientation".

"Draw not nigh hither," says the Lord to Moses; "put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus, 3, 5). © 1972 Cambridge University Press