Rites and Symbols of Initiation by Mircea Eliade

Author:Mircea Eliade [Eliade, Mircea]
Language: eng
Format: azw3
Tags: Psychology, Religion, Philosophy, Spirituality, Mythology, History
ISBN: 9780882143583
Publisher: Spring Publications
Published: 1958-01-01T00:00:00+00:00

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1 Cf. M. Eliade, “Mystère et régénération spirituelle dans les religions extra-européennes,” Eranos Yearbook XXIII (1954), 90, after W. D. Westervelt, Legends of Ma-ui (Honolulu: Hawaiian Gazette Co., 128ff.); J. F. Stimson, The Legends of Maui and Tahaki (Honolulu: Bernice P. Bishop Museum Press, 1937), 46ff.

2 J. Layard, Stone Men of Malekula (London: Chatto & Windus, 1942), 225ff., 649ff.; and “The Making of Man in Malekula,” Eranos Yearbook XVI (1948).

3 A. B. Deacon, “Geometrical Drawings from Malekula and other Islands of the New Hebrides,” Journal of the Royal Anthropological Institute LXVI (1934), 132ff., and Malekula: A Vanishing People of the New Hebrides (London: G. Routledge & Sons, 1934), especially 552ff.; J. Layard, “Der Mythos der Totenfahrt auf Malekula,” Eranos Yearbook V (1937), 242–91, and Stone Men of Malekula, 340ff., 649ff. Cf. also W. F. Jackson Knight, Cumaean Gates: A Reference of the Sixth Aeneid to the Initiation Pattern (Oxford: Blackwell, 1936), 19.

4 Layard, Stone Men of Malekula, 730.

5 Layard, “The Making of Man in Malekula,” 228 and pl. II.

6 Tod, Auferstehung, Weltordnung, ed. C. Hentze (Zurich: Origo, 1955), 79ff., 90ff. Cf. also W. Krickeberg, “Ostasien-Amerika: Bemerkungen eines Amerikanisten zu zwei Büchern Carl Hentzes,” Sinologica 2 (1950), 195–233, especially 228ff.

7 Cf. Eliade, “Mystère et régénération spirituelle,” 90ff., citing M. Haavio, Vainamoinen Eternal Sage, Folklore Fellows Communications, No. 144 (Helsinki: Suomalainen Tiedeakatemia, 1952), 117ff.

8 Haavio, Vainamoinen, 114ff.

9 Eliade, “Mystère et régénération spirituelle,” 92; cf. L. Rademacher, “Walfischmythen,” Archiv für Religionswissenschaft IX (1906), 246ff.; F. Graebner, Das Weltbild der Primitiven (Munich: E. Reinhardt, 1924), 62ff.

10 Haavio, Vainamoinen, 106ff.; Eliade, “Mystère et régénération spirituelle,” 95.

11 Haavio, Vainamoinen, 124.

12 On the motif of the “clashing rocks,” see A. B. Cook, Zeus: A Study in An-cient Religion, 3 vols. (Cambridge Univ. Press, 1940), 2: 975–1016 (Appendix P: “Floating Islands”); K. von Spiess, “Der Schuss nach dem Vogel,” Jahrbuch für historische Volkskunde, V–VI (1937), 204–35, and “Die Hasenjagd,” ibid., 243–67. The expression “two razor-edged restless mountains” is attested in the Supar-ṇādhyāya (25, 5; reading, with Coomaraswamy, parvatah. asthirāh. ); cf. A. K. Coomaraswamy, “Symplegades,”in Studies and Essays in the History of Science and Learning, Offered in Homage to George Sarton on the Occasion of his Sixtieth Birthday, ed. M. F. Ashley Montagu (New York, 1947), 470n 11.

13 On the theme of the “active door” in Celtic mythology, cf. A. C. Brown, Iwain: A Study in the Origins of Arthurian Romance (Boston: Harvard Univ. Press, 1903), 80ff. On the “revolving barrier,” cf. ibid., and G. L. Kittredge, A Study of Sir Gawain and the Green Knight (Cambridge, Mass.: Harvard Univ. Press, 1916), 244ff. Cf. also Coomaraswamy, “Symplegades,” 479ff.

14 Some South American tribes picture the door of heaven or the (subterranean) otherworld as a jaguar’s jaws; cf. Krickeberg, “Ostasien-Amerika,” 201. The architectural motif of the door in the form of a monster’s jaws is quite widespread in Central America; ibid., 232, and C. Hentze’s studies, especially Objets rituels, croyances et dieux de la Chine antique et de l’Amérique (Anvers: De Sikkel, 1936), Die Sakralbronzen und ihre Bedeutung in den frühchinesischen Kulturen (Anvers: De Sikkel, 1941), and Bronzegerät, Kultbauten, Religion im ältesten China der Shang-Zeit (Anvers: De Sikkel, 1951). Cf. also Tod, Auferstehung, Weltordnung, 90 and Figs.

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