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　　A noted historian of religion traces manifestations of the

sacred from primitive to modern times, in terms of space, time,

nature and the cosmos, and life itself. Index. Translated by

Willard Trask.

INTRODUCTION

Sacred Space and Making the Worm Sacred

Sacred Time and Myths

The Sacredness of Nature and Cosmic Religion

Human Existence and Sanctified Life

CHRONOLOGICAL SURVEY  The "History o] Religions"

as a Branch o] Knowledge

SELECTED  BIBLIOGRAPHY

INDEX

    Mircea Eliade (March 13 [O.S. February 28]

1907 – April 22, 1986) was a Romanian historian of religion,

fiction writer, philosopher, and professor at the University of

Chicago. He was a leading interpreter of religious experience, who

established paradigms in religious studies that persist to this

day. His theory that hierophanies form the basis of religion,

splitting the human experience of reality into sacred and profane

space and time, has proven influential. One of his most influential

contributions to religious studies was his theory of Eternal

Return, which holds that myths and rituals do not simply

commemorate hierophanies, but, at least to the minds of the

religious, actually participate in them. In academia, the Eternal

Return has become one of the most widely accepted ways of

understanding the purpose of myth and ritual.

　　His literary works belong to the fantasy and autobiographical

genres. The best known are the novels Maitreyi ("La Nuit Bengali"

or "Bengal Nights"), Noaptea de S?nziene ("The Forbidden Forest"),

Isabel si apele diavolului ("Isabel and the Devil's Waters") and

the Novel of the Nearsighted Adolescent, the novellas Domnisoara

Christina ("Miss Christina") and Tinerete fara tinerete ("Youth

Without Youth"), and the short stories Secretul doctorului

Honigberger ("The Secret of Dr. Honigberger") and La Tiganci ("With

the Gypsy Girls").

　　Early in his life, Eliade was a noted journalist and essayist, a

disciple of Romanian far right philosopher and journalist Nae

Ionescu, and member of the literary society Criterion. He also

served as cultural attaché to the United Kingdom and Portugal.

Several times during the late 1930s, Eliade publicly expressed his

support for the Iron Guard, a fascist and antisemitic political

organization. His political involvement at the time, as well as his

other far right connections, were the frequent topic of criticism

after World War II.

　　Remarkable for his vast erudition, Eliade had fluent command of

five languages (Romanian, French, German, Italian, and English) and

a reading knowledge of three others (Hebrew, Persian, and

Sanskrit). He was elected a posthumous member of the Romanian

Academy.

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马克思接受并发展了亚洲-地中海世界中的一种伟大的末世神话思想——对正义的拯救。也即是通过“被选定的”人、“被注定的”人、“清白无邪的”人以及“使者”；在我们这个时代，即是通过无产阶级来完成。他们的磨难注定是要改变这个世界的本体论地位。事实上，马克思的无阶级社会和随之而来的历史紧张状态的消失，在黄金时代（Golden Age）的神话中能够找到它们最接近的先例，这种黄金时代正是许多传统的起点和终点。马克思通过一个完整的犹太教-基督教的弥赛亚式的意识形态丰富了这种古老的神话：一方面，是他赋予了无产阶级的预言角色和救世的功能；另一方面，是发生在善与恶间的决战，这很容易地被比作在基督和反基督者间的善与恶的大决战，最后以基督的彻底胜利而告结束。为了他自己的目的，马克思也采纳了犹太教-基督教的对历史的绝对终结的末世论期望……

为了说明自然的宗教价值的这些改变与衰减，在这里举出个具体明确的例子并不是没有意义的。这个例子我们是从中国选取的。这样做是基于两个理由：（1）正如同在西方一样，在中国。自然的去圣化只是少数人的事，尤其只是知识界的事情；（2）尽管此，在中国以及在整个远东，去圣化的过程从来也没有被进行到底。甚至对于大部分知识渊博的文人来说，对自然所作的“美学沉思”仍然带有种宗教魅力的光环

从十七世纪以来，在陶盆中布置园艺，在中国的士人中就成为

种时尚这个陶盆中装满着水，在水面之上出出几块长着树，花朵的石头；石头上面经常还有微型的房子宝塔小桥和人物的造型在中国的岭南（ A nuames）人中，它们彼称为盆景（ Miniature Msuntain），而中国的北方人（ Sing- Annamese）则称它们为假l山（ ArtificalMountains）。如上所述，这种名字本身就示着一种宇宙生成的象征意义，因为这山即是字宙的一种象征。

但是，这种因其美学意义而成为有价值的微缩景观，有着长的历史，甚至在史前时它就存在了。它揭示了人类对世界的一种深厚的宗教情感其最早的形式即是装满着香水的陶盆，香水代表着大海，盖子代表着高山。这种物件的宇性结构是显而易见的，其神秘的成分也是存在的，因为那海中的山象征着“世外桃源”（ the Isles ofthe Blessed）。代表着一种天堂。它是道家的神仙们（ Taoist Immortaks）所居住的地方。这样我们就有一个不同的世界，一个微型的世界。学子上人们把它建在自己的房中以方便自已参与到这种浓缩的神秘力量中，并通过对它的冥想，使自己再次达到天人合一的境界盆景中的山被饰以洞穴，有关这些洞穴的民同传说在这些微缩景观的结构中起到重要的作用。洞穴是退隐静修之地。是道教神仙们居住的地方，也是举行人道仪式的地方。这些洞穴代表着一个天堂般的世界，...

这里必须补充说明的是，我们决不能找到一个纯粹状态的世俗存在。不管一个人对这个世界的去圣化达到多大程度，他根据世俗的生活所作出的选择都绝不可能使他彻底摆脱宗教的行为。似乎最非圣化的存在也仍然遗有对这个世界的一种宗教性认识痕迹。

p20-22:

For religious man, space is not homogeneous; for profane experience, space is homogeneous and neutral. To settle in a territory is to consecrate it.

p22:

If the world is to be lived in, it must be founded -- and no world can come to birth in the chaos of the homogeneity and relativity of profane space.

p27: (Theophanies and Signs)

When no sign manifests itself, it is provoked.

p34:

To settle in a territory is to consecrate it.

p39:

"navel of the earth"

p44-45:

A universe comes to birth from its center.

A creation impies a superabundance of reality, in other words an irruption of the sacred into the world.

p63:

It is not the infinite variety of the religious experiences of space that concerns us but, on the contrary, their elements of unity.

The experience of sacred place makes ...

But the important thing for our purpose is to bring about the specific characteristics of the religious experience, rather than to show its numerous variations and the differences caused by history.

When no sign manifests itself, it is provoked. For example, a sort of evocation is performed with the help of animals; it is they who show what place is fit to receive the sanctuary or the village. This amounts to an evocation of sacred forms or figures for the immediate Purpose of establishing an orientation in the homogeneity of space. A sign is asked, to put an end to the tension and anxiety caused by relativity and disorientation-in short, to reveal an absolute point of support. For example, a wild animal is hunted, and the sanctuary is built at the place where it is killed. Or a domestic animal-such as a bull-is turned loose; some days later it is searched for and sacrificed at the place where it is found. Later the altar will be raised there and the village will be built around the a...

书籍介绍

A noted historian of religion traces manifestations of the sacred from primitive to modern times, in terms of space, time, nature and the cosmos, and life itself. Index. Translated by Willard Trask.