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The Myth of the Eternal Return: Or, Cosmos and History, by Mircea Eliade
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This founding work of the history of religions, first published in English in 1954, secured the North American reputation of the Romanian émigré-scholar Mircea Eliade (1907-1986). Making reference to an astonishing number of cultures and drawing on scholarship published in no less than half a dozen European languages, Eliade's The Myth of the Eternal Return makes both intelligible and compelling the religious expressions and activities of a wide variety of archaic and "primitive" religious cultures. While acknowledging that a return to the "archaic" is no longer possible, Eliade passionately insists on the value of understanding this view in order to enrich our contemporary imagination of what it is to be human. Jonathan Z. Smith's new introduction provides the contextual background to the book and presents a critical outline of Eliade's argument in a way that encourages readers to engage in an informed conversation with this classic text.
- Sales Rank: #2775105 in Books
- Brand: Brand: Princeton Univ Pr
- Published on: 1955-02-21
- Ingredients: Example Ingredients
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 6.00" w x .75" l,
- Binding: Hardcover
- 212 pages
- Used Book in Good Condition
Review
"A luminous, profound, and extremely stimulating work. . . . This is an essay which anyone interested in the history of religion and the mentality of ancient man will have to read."--Review of Religion
"Profound and pregnant research in the psychology of time and the intuitive forms of the mind as revealed by the early cultures' attitude toward history."--Nation
Most helpful customer reviews
13 of 13 people found the following review helpful.
Ability to Recreate verses Historical Existentialism
By R. Schwartz
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I'm in awe over this book! It's a larger lens, a higher mountain to see religious and historical thought. Really, I am amazed at this book. 50 years after it is written and I've read hundreds of books and here I am dumb founded. Read some of the other amazon.com reviews here (some are excellent) and now I am adding to them.
Eliade relates two main types of persons. The archaic man and the modern. The archaic models his life on archetypes, similiar to Plato's "world of ideas," forsaking history in favor of such. He repeatedly and continually destroys all history and recreates himself in a new beginning. He does this by entering a timeless realm Eliade calls the illo tempore, a timeless and numinous death and rebirth, which he bases on cyclic events of some type.
The modern man negates all of this in favor of historicity. He measures all history and time, or the profane time, and bases his entire life on the meaning of such in present existence and all future decision making. However, without the archaic man's non-historical regenerative abilities to recreate himself in such timelessness, or in the sacred, in imitation of archetypes, the modern historical man faces extreme existential despair. But what saves the modern man from suicide and utter meaninglessness in relativism and nihilism; he joins to his historical self, either religious faith, cyclic theories, mysticism, science and philosophy.
Hegel suggests history (and all the evil in history) is never repeated and necessary for the evolution to higher ends. Only persons like Belinsky or Dostoeyski have resisted but weakly in that. Marx had made a science of history as the results of the class struggle, which ultimately fails and leaves us in our existential relativity.
So remedies are created to coincide with historical measurement, as in Nietzsche's Eternal Return,although cyclic in nature is not the Eternal Return of the Archaic man who regenerations a new beginning, but rather that of the Greek Heraclitus and Pythagorean thoughts, are the cyclic meanings needed to live a life of measured time and history apart from the archaic regenerative man of archetype models and rebirth into new beginnings. The same holds true for Oswald Spenglers biological conception of history and Heidegger's idea of historicity transcending all are what modern man must attach to his linear historical measurement.
While monotheism, the first to measure history and time encounters the timelessness of the illo tempore in the beginning of creation and in the "end" of the world or in Christianity in the second coming of the messiah. Unlike the archaic man who enters the new creation each and every time he recreates both himself and his world.
Eliade suggests that perhaps mankind will one day return to the archaic man of regeneration in repetition of rituals and meaning to cease measuring this time and enter in the timelessness, letting go of history and entering in the illo tempore.
(Archetype Non-Historical Regeneration Man)
The wind blows - but - gets continually reborn; or,
(Historical Man with Religious Faith)
Cling to your dusty mirror and hold God's hand.
(Historical Man without Religious Faith)
Or the mirror without dust would destroy the world.
And to sum it up, Archaic man had no history, repeated archetype models, destroying his past (all history) and recreating the beginning of time each year in a mystical, timeless moment in the illo tempore, all history erased. While modern man relies on history and profane time and gains either science, philosophy or religious faith to prevent him from dying in existential despair.
Now I'm reading this great book entitled, When Science Meets Religion, by Ian G. Barbour and reading of those with religious faith who conform the uncertainties of quantum physics with a God who controls such acausual events. Seeing this through Eliade's lens, I see this as an historical man's attempt to join religious faith to his history and science in order to prevent him from existential despair in the terror of history. For the archaic man none of this is needed, as he will erase all history, re-creating the beginning of time reborn in the timeless moment of illo tempore, not of some future time but of the present.
And while the modern man has history and faith, he also forms minority governments to control, organized and maintains his linear history. The majority are followers, freedom is seriously limited. The archaic man has complete freedom as each time cycle or year, to erase all history, to enter in the timeless moment of the archetype of illo tempore and re-create himself and his world.
I can't say enough for this book, this only a summary of a higher mountain to see humanity.
1 of 9 people found the following review helpful.
way too many pages
By Kindle Customer
Author has some fairly provocative ideas that are badly explained and repeated endlessly throughout the book. The book could have been ten pages, instead it was over a hundred. She had plenty of opportunity to site rich examples and gave nothing of any importance. This is a book in search of a good editor.
21 of 21 people found the following review helpful.
Still relevant
By Jeff Jordan
This book was written in 1949. In the Preface he says that he considers it his most important work. I think not; I think he was being disingenuous or modest and was concerned about "history," the book having been written only 4 years after WWII. Nevertheless I think it is an important work of his and probably the best to read for an introduction to his thought, which is still surprisingly fresh after more than 50 years.
This is a short book, only 162 pages. Each page, however, is packed with ideas and meaning. Eliade tries to show the differences between what he calls "archaic" or "traditional" man and the man of modern societies, primarily Western; those being that archaic man's behavior is governed by myths and archetypes and a cyclical, or cosmic, view of time, whereas modern man, for the most part, is governed only by himself and his own ability to "make" history, and therefore has a linear, or historical, view of time, a position that is without any "transcendant" models, myths, or archetypes. He also attempts to show the emptiness of various historicisic philosphies, such as those by Dilthey, Heidegger, Croce, Gasset. I think Eliade is still worth hearing, and in fact was one of the great minds and encyclopediasts of the 20th century. If the reader is interested in myth, the philosophy of history, phenomenology, ethnology, and theology, or even just the idea of transhistorical ideas or meaning in life, Eliade is a must read. "The Myth of the Eternal Return" is a good starting point for Eliade, followed by "The Sacred and The Profane."
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