By Mircea Eliade
Publish yr note: initially released in French below the identify Histoire des croyances et des idees religieuses. Vol. 2: De Gautama Bouddha au triomphe du christianisme Payot, Paris, 1978. First released in english in 1982
In quantity 2 of this enormous paintings, Mircea Eliade maintains his magisterial development during the historical past of spiritual principles. The religions of historic China, Brahmanism and Hinduism, Buddha and his contemporaries, Roman faith, Celtic and German religions, Judaism, the Hellenistic interval, the Iranian syntheses, and the beginning of Christianity—all are encompassed during this quantity.
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Extra info for A History of Religious Ideas, Volume 2: From Gautama Buddha to the Triumph of Christianity
The representation of the capital and, in general, of any city as "center of the world" is in no way different from the traditional conceptions documented in the ancient Near East, in ancient India, in Iran, etc. 35 Just as in the other urban civilizations, so too in China cities spread out from a ceremonial center. 36 In other words, the city is especially a "center of the world" because it is there that communication with both Heaven and the underground regions is possible. "37 According to Chinese tradition, every capital must possess a Ming t'ang, a ritual palace that is at once imago mundi and calendar.
307. , "Emperor Chaos" -was perforated in order that, like all men, he should have a face with seven orifices; but "Chaos succumbed on the seventh day, after the seventh perforation"; see James Legge, The Texts of Taoism, vol. 1 (SBE, vol. 39, p. 267). 52. Chapter 6, trans. Kaltenmark, Lao tseu, p. 50. 53. Cf. Girardot, "Myth and Meaning in the Tao Te Ching," p. 304. 22 THE RELIGIONS OF ANCIENT CHINA condition that existed before the triumph of civilization. But it was precisely this "return to nature" that was objected to by all those who wanted to inaugurate a just and duly policed society, governed by the norms, and inspired by the examples, of the fabulous kings and civilizing heroes.
59. At least four different positions are held: (I) Lao Tzu is the same person as Lao Tan ofthe sixth century and hence could have been visited by Confucius; (2) Lao Tzu lived in the so-called "Spring and Autumn" period (ca. 774-481), but he is not the author of the Tao T€ Ching; (3) he lived in the period of the Warring Kingdoms (ca. 404-221), but it is not certain that he wrote the Tao T€ Ching; (4) he is not a historical personage. See Wing-tsit Chan, The Way of Lao Tzu, pp. , and Jan Yiin-Hua, "Problems of Tao and Tao Te Ching," p.