Archived Thesis/Research Paper/Faculty Publication from the University of North Carolina at Asheville's NC DOCKS Institutional

Total Page:16

File Type:pdf, Size:1020Kb

Archived Thesis/Research Paper/Faculty Publication from the University of North Carolina at Asheville's NC DOCKS Institutional 1 His fist connects with my jaw and church bells start ringing in my ears. The sound hits a sweet frequency somewhere between Heaven and Miami-Dade county as my knees crack against the concrete. Blood blossoms in my mouth like spilled wine. I heave in a breath, scraped palms and bruised lips pulsing with pain, and tip my head back. Someone is repeating my oldest name. I shut them out, letting the dirty moonlight spill over my throat. The constellations spin above my head, and as my vision threatens to give out, the stars look like music notes ripped from their measures and scattered through the sky. “You know I won’t answer to that,” I rasp, spitting out blood. The name is repeated, softly this time, and the muscles in my neck tighten. I attempt to pull myself up off the ground, but I’ve underestimated how disoriented I am and only manage to stagger into a position of genuflection. I dig my fingernails into the asphalt, hissing in irritation. “Do you really expect me to call you by some title you cherry-picked from the Bible?” The voice asks. “I would have thought we were beyond that.” The sound of footfalls approach me, and I lift my chin up to face my assailant. He’s gotten more tattoos since being stationed in Gaza, some in Hebrew, some in Arabic, and there are new lines around his dark eyes, but he’s still Michael, broad-shouldered Michael with his rough hands and austere features. He’s practically thrumming with power, and as he looks down on me, he’s swathed in a light more vibrant than all of Florida’s neon signs put together. I blink, and when I open my eyes the light has been smothered entirely. “Please don’t resist,” Michael says. “I would prefer not to use force.” If there’s one thing I hate, it’s going quietly. I try to kick out one of his knees but Michael sidesteps and hoists me up by the collar of my beer-splashed shirt. The asphalt disappearing out from under me is disorienting, and I stagger a bit as I am yanked to my feet. “You get the fuck off me,” I spit. “I didn’t call for you. No one asked you to break down the door on my life!” I’ve been laying low for the last week, raking in tips at a piano lounge by winking at lonely barflies and plucking out the chords to “Layla”. Not my ideal situation, but it kept me out of the cosmic limelight. At least I thought it did. Apparently the universe and its agents are committed to making me as miserable as possible. I thrash and Michael releases me. “I didn’t come all the way out here to fight you.” He says. I smear the blood from my mouth, defiantly drawing myself up to my full height. Michael stands an easy head taller than me, but I’m committed to conducting myself with as much dignity as possible. He doesn’t need to know how much I want to run. “Then why did you come?” “You tell me. There’s rumors swirling around about administrative change-ups in your department and the next thing I know you’re working at some dive in Florida? I had to use every ounce of pull I have to pry your location out of the hands of people who were eager to bring back your head.” “Oh my God!” I groan, pressing the heels of my palms to my eyes. “Don’t do me any fucking favors, Michael! If I have to sit through your lecturing and self-martyring one more time I swear I’m going to hurl myself into traffic!” “You don’t seem to understand what a risk I’m taking here, how bad begging for this case made me look-” “All you ever care about is how you look! How I look, how we look; it’s not fucking real! There are more important things!” “Then be real with me! I’m not happy to see you either, but I’m doing my damndest to be civil. So do me the courtesy of answering my question.” I seeth for a moment, then spit on the ground and say, “I’m not breaking any cosmic law by slumming it in the States. I do it all the time.” “I know that. But you’re usually just running down your company credit card on roulette and plane tickets. This is different.” I cross my arms and kick at the edge of a dumpster with a patent leather shoe. Michael approached me slowly, his voice more soft and conspiratorial than either of us had heard for a long time. “What happened, Lucifer?” “There was a mutiny.” “What?” “There was a mu-ti-ny,” I anunciate. “Drop the attitude. You’ve got one minute to explain yourself properly or else I’m deferring to protocol and calling in reinforcements. I don’t want-” “Yeah, yeah, you don’t want to have to do that,” I say, fishing a half-crushed pack of Virginia Slims out of my pocket and placing one between my teeth. A migraine is blooming between my eyes. “I’ve heard this fucking tune before. You haven’t changed at all.” I rifle through my pockets, searching for my Zippo, and turn out the pockets of my jeans before realizing that it was probably thrown from my person when I got shoved out of the bar a few minutes ago. Michael reaches into his pocket and produces a pack of matches, offering it to me like an olive branch. I glower at him for a moment, hips cocked at a dour angle, then acquiesce with a nod. Michael strikes a match on the wall and lights my cigarette. My eyes never leave his face. I’ve been vying for his blood for years, I’ve spent hours imagining how I would make him suffer if I ever saw him again, but I didn’t really anticipate being in such a sorry state when that happened. It catches me off guard, and now sliding into a bit of our old familiarity, antagonistic as it is, presents itself as the easiest option. Maybe that’s the way it always is with family. Smoke as heady and spiced as frankincense floods my mouth. “You look terrible, by the way,” I mutter around my cigarette. “You’ve aged.” A smile touches the corner of Michael’s lips, a for a moment it looks as though he’s going to join in with the banter. Instead, he reaches for his cellphone. “Who are you calling?” I ask. “The only person with the jurisdiction to advise me on what to do with you.” I almost drop my cigarette. It’s difficult to speak through the panic strumming at my nerves. “You can’t-” “You don’t get an opinion,” Michael retorts. “I’m calling her in, and as soon as I’m off the phone you’re going to explain yourself in excruciating detail with sources cited, and then you’re going to do it again as soon as she shows up. You’d better start getting your story straight.” My shoulders slump and I nurse my cigarette in sullen silence. I could try to run, of course, but he would just find me, and I don’t really have anywhere to go at present. Shitty as it is, I’m at the end of every rope I ever had. “I’m not apologizing for a damn thing,” I snap by way of an ultimatum. I lean against the brick as the phone rings, once, twice, and then a terse female voice sounds on the other end. Michael cuts her off. “Gabriel, I’m in Miami. Lucifer is with me.” Our actions have a way of coming back to kick us in the teeth, and in my experience the more time you spend running from something, the more likely it is to be sitting up waiting for you when you get home. In the past, I’ve reacted to such unpleasant encounters by setting the whole place on fire. Now, as I bite my thumbnail and eavesdrop on Michael’s conversation, I’m really wishing I had a gallon of gasoline big enough for this mess. I’m lighting matches and watching them burn out, and Michael is glaring at me like an irritated parent. “‘Well what else am I supposed to do with him?’” Michael continues, striding over to snatch back his near-empty matchbook “Show up to Heaven with the Devil in tow and no excuse between us?.” I massage my temples and groan. I forgot how awful all the bickering was. Michael covers the mouthpiece and turns to me long enough to hiss, “Your testimony. Last chance to get it straight. Think, Lucifer.” A straight story. It’s almost enough to make me laugh. Truth-twisting is my forte, and the rhetorical stunts I’ve pulled to get myself out of tight spots before are things of legend and renown. But in this situation, the straight truth might be the only option left open to me, and it’s certainly the most compelling. If nothing else, it can’t implicate me in a thing that’s happened in Heaven, Hell, or otherwise over the last week, and I’m really hoping to sidestep the inevitable blowback from Upstairs once they get wind of the whole thing. So when Michael puts his phone away and looks at me with those vast, expectant eyes, I do what I haven’t done in a long time.
Recommended publications
  • Lithuanian Religious and Ceremonial Terms of Semitic Origin: the Phenomenon of Azazel
    Etnolingwistyka 29 Lublin 2017 I. Rozprawy i analizy DOI: 10.17951/et.2017.29.257 Rolandas K r e g ž d y s (Vilnius, Lithuanian Culture Research Institute) Lithuanian religious and ceremonial terms of semitic origin: the phenomenon of Azazel The article deals with the so-called phenomenon of Azazel, i.e. the scape- goat icon, examples of which can be found in the Dictionary of the Lithuanian Language and in dialectal sources. Its relics are also traced in three-day Shro- vetide rites before the Lenten fast, which begins on Ash Wednesday (Shrove Tuesday in Lithuania), and in the Easter feast from Piev˙enaiin Samogitia (the histrionic so-called “Easter Jews” vigil on the night before Easter). Using different methods of investigating cultural realia, i.e. cross-cultural comparison and linguistic analysis (based on the inner and external reconstruction (or historical) methodology), two main types of religious terms of Semitic origin registered in the Dictionary of the Lithuanian Language and dialectal sources are identified: (i) Hebraisms with neutral or hereditary connotation; and (ii) pejoratives or semantically modified words with an anti-Semitic background. The paper also explains the origin of the xenophobic elements of the Easter feast, the way it has been celebrated in Piev˙enaiuntil today. Key words: Azazel/scapegoat phenomenon; religious terms; ceremonial terms; Hebraism; pejorative; semantically modified words Introduction: a short prehistory of the origin and purport of the scapegoat or Azazel icon The mythonym of Azazel or Hazazel (Azael, Azozel)1 is traditionally explained as an appellative of one of the chiefs of the 200 fallen angels 1 The exact meaning of the proper name is ambiguous: 1.
    [Show full text]
  • NB 377 Transcript
    Naked Bible Podcast Episode 377: Revelation 9 Naked Bible Podcast Transcript Episode 377 Revelation 9 May 22, 2021 Teacher: Dr. Michael S. Heiser (MH) Host: Trey Stricklin (TS) Episode Summary Revelation 9 reveals John’s vision of the fifth and six trumpet judgments. Several interpretive issues are immediately apparent. What is the nature of the angel with the key to the bottomless pit (Rev 9:1)? Is this angel the same or different than that in Rev 9:11 or Abbadon/Apollyon? Who or what is being released from the bottomless pit (Rev 9:3-11)? These questions take the reader into the wider question of whether Revelation’s apocalyptic descriptions should be read in terms of modern analogies. In this episode we discern how the release of evil supernatural beings from the bottomless pit has clear connections to how Second Temple Jewish texts and 2 Peter describe the imprisoned Watchers, the sons of God of Genesis 6:1-4 infamy, and how the odd descriptions of those beings in insect and animal form have clear, abundant antecedents in the Old Testament. Transcript TS: Welcome to the Naked Bible Podcast, Episode 377: Revelation 9. I’m the layman, Trey Stricklin, and he’s the scholar, Dr. Michael Heiser. Hey, Mike! What's going on? MH: Well, I have a pug update. The pugs have now been introduced to the pool properly. TS: With life jackets? MH: With life jackets, of course. And their attitude toward the pool has moved from hysteria to mild hysteria. [laughter] They didn’t like it.
    [Show full text]
  • Azazel Historically, the Word Azazel Is an Idea and Rarely an Incarnate Demon
    Azazel Historically, the word azazel is an idea and rarely an incarnate demon. Figure 1 Possible sigil of Azazel. Modern writings use the sigil for the planet Saturn as well. Vayikra (Leviticus) The earliest known mention of the word Azazel in Jewish texts appears in the late seventh century B.C. which is the third of the five books of the Torah. To modern American ( וַיִּקְרָ א ) book called the Vayikra Christians, this books is Leviticus because of its discussion of the Levites. In Leviticus 16, two goats are placed before the temple for selection in an offering. A lot is cast. One Goat is then sacrificed to Yahweh and the other goats is said to outwardly bear all the sends of those making the sacrifice. The text The general translation .( לַעֲזָאזֵל ) specifically says one goat was chosen for Yahweh and the for Az azel of the words is “absolute removal.” Another set of Hebrew scholars translate Azazel in old Hebrew translates as "az" (strong/rough) and "el" (strong/God). The azazel goat, often called the scapegoat then is taken away. A number of scholars have concluded that “azazel” refers to a series of mountains near Jerusalem with steep cliffs. Fragmentary records suggest that bizarre Yahweh ritual was carried out on the goat. According to research, a red rope was tied to the goat and to an altar next to jagged cliff. The goat is pushed over the cliff’s edge and torn to pieces by the cliff walls as it falls. The bottom of the cliff was a desert that was considered the realm of the “se'irim” class of demons.
    [Show full text]
  • Heavenly Priesthood in the Apocalypse of Abraham
    HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of the celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic. ANDREI A. ORLOV is Professor of Judaism and Christianity in Antiquity at Marquette University. His recent publications include Divine Manifestations in the Slavonic Pseudepigrapha (2009), Selected Studies in the Slavonic Pseudepigrapha (2009), Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (2011), and Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (2011). Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. http://ebooks.cambridge.org/ebook.jsf?bid=CBO9781139856430 Cambridge Books Online © Cambridge University Press, 2013 HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM ANDREI A. ORLOV Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013.
    [Show full text]
  • De-Demonising the Old Testament
    De-Demonising the Old Testament An Investigation of Azazel , Lilith , Deber , Qeteb and Reshef in the Hebrew Bible Judit M. Blair Doctor of Philosophy University of Edinburgh 2008 Declaration I declare that the present thesis has been composed by me, that it represents my own research, and that it has not been submitted for any other degree or professional qualification. ______________________ Judit M. Blair ii ACKNOWLEDGEMENTS There are many people to thank and acknowledge for their support and help over the past years. Firstly I would like to thank the School of Divinity for the scholarship and the opportunity they provided me in being able to do this PhD. I would like to thank my ‘numerous’ supervisors who have given of their time, energy and knowledge in making this thesis possible: To Professor Hans Barstad for his patience, advice and guiding hand, in particular for his ‘adopting’ me as his own. For his understanding and help with German I am most grateful. To Dr Peter Hayman for giving of his own time to help me in learning Hebrew, then accepting me to study for a PhD, and in particular for his attention to detail. To Professor Nick Wyatt who supervised my Masters and PhD before his retirement for his advice and support. I would also like to thank the staff at New College Library for their assistance at all times, and Dr Jessie Paterson and Bronwen Currie for computer support. My fellow colleagues have provided feedback and helpful criticism and I would especially like to thank all members of HOTS-lite I have known over the years.
    [Show full text]
  • Rev Class 23 Feb 2019
    Are You Ready for Rapture? Elder Jehu and Christine Chan Saturday 16 Feb 2019 3 pm to 5pm City Missions Church Conference Room City Missions Church - Market Place Ministry ICEJ Singapore www.jehuchan.com Thyatira Laodiceans Philadelphia Smyrna Ephesus Sardis Pergamos Time Seven Letters • 3 separate groupings • Before Christ • After Christ • Millennium Rule and Reign • Before Christ • Ephesus – loveless church • Smyrna – persecuted church • Pergamos – compromising church • After Christ • Thyatira – corrupt church • Sardis – dead church • Philadelphia – faithful church • Millennium Rule and Reign • Laodiceans - lukewarm church 3 Seven Seals • First Seal • Fifth Seal • Birth of Islam • Cries of the Martyrs • Second Seal • Six Seal & Seventh Seal • Psalm 83 War • Harvest of the Bride • Third Seal • Return of Yeshua • Famine and Inflation • Fourth Seal • Ezekiel 38/39 War 4 AD BC Sardis Thyatira Smyrna Ephesus Pergamos Laodiceans Philadelphia 7th & 6th Seals 4th to 1st Seals 5th Seal 6,000 years 7000 years – 7 Letters 5 The Woes • The four earlier trumpets, God used nature to reflect His anger and bring punishment on the disobedient. • The remaining three woes, God released Satan and his hordes and allowed satan to play his own end game. • Satan then began to create his own race of people and corrupting and deceiving the rest of mankind, just as he did in Genesis. • They will be causing additional pain and suffering. • The fifth trumpet (first woe) we were introduced to Abaddon who released thousands of Teraphim out from the Abyss. • The Teraphim will make a covenant with Abaddon to attack God’s chosen people. 6 The Fifth Trumpet (First Woe) • Rev 9:1-12 Identification of the angel of the abyss as Abaddon (Apollyon) • Abaddon given the key to the abyss • Where does this key (Rev 9:1) come from? • When Jesus died on the cross, HE went down with the key to Gehenna (Hell) to set captives free.
    [Show full text]
  • Theology of Supernatural
    religions Article Theology of Supernatural Pavel Nosachev School of Philosophy and Cultural Studies, HSE University, 101000 Moscow, Russia; [email protected] Received: 15 October 2020; Accepted: 1 December 2020; Published: 4 December 2020 Abstract: The main research issues of the article are the determination of the genesis of theology created in Supernatural and the understanding of ways in which this show transforms a traditional Christian theological narrative. The methodological framework of the article, on the one hand, is the theory of the occulture (C. Partridge), and on the other, the narrative theory proposed in U. Eco’s semiotic model. C. Partridge successfully described modern religious popular culture as a coexistence of abstract Eastern good (the idea of the transcendent Absolute, self-spirituality) and Western personified evil. The ideal confirmation of this thesis is Supernatural, since it was the bricolage game with images of Christian evil that became the cornerstone of its popularity. In the 15 seasons of its existence, Supernatural, conceived as a story of two evil-hunting brothers wrapped in a collection of urban legends, has turned into a global panorama of world demonology while touching on the nature of evil, the world order, theodicy, the image of God, etc. In fact, this show creates a new demonology, angelology, and eschatology. The article states that the narrative topics of Supernatural are based on two themes, i.e., the theology of the spiritual war of the third wave of charismatic Protestantism and the occult outlooks derived from Emmanuel Swedenborg’s system. The main topic of this article is the role of monotheistic mythology in Supernatural.
    [Show full text]
  • Dark Mirrors: Azazel and Satanael in Early Jewish Demonology
    Orlov Dark Mirrors RELIGIOUS STUDIES Azazel and Satanael in Early Jewish Demonology Dark Mirrors is a wide-ranging study of two central figures in early Jewish demonology—the fallen angels Azazel and Satanael. Andrei A. Orlov explores the mediating role of these paradigmatic celestial rebels in the development of Jewish demonological traditions from Second Temple apocalypticism to later Jewish mysticism, such as that of the Hekhalot and Shi ur Qomah materials. Throughout, Orlov makes use of Jewish pseudepigraphical materials in Slavonic that are not widely known. Dark Mirrors Orlov traces the origins of Azazel and Satanael to different and competing mythologies of evil, one to the Fall in the Garden of Eden, the other to the revolt of angels in the antediluvian period. Although Azazel and Satanael are initially representatives of rival etiologies of corruption, in later Jewish and Christian demonological lore each is able to enter the other’s stories in new conceptual capacities. Dark Mirrors also examines the symmetrical patterns of early Jewish demonology that are often manifested in these fallen angels’ imitation of the attributes of various heavenly beings, including principal angels and even God himself. Andrei A. Orlov is Associate Professor of Theology at Marquette University. He is the author of several books, including Selected Studies in the Slavonic Pseudepigrapha. State University of New York Press www.sunypress.edu Andrei A. Orlov Dark Mirrors Azazel and Satanael in Early Jewish Demonology Andrei A. Orlov Published by State University of New York Press, Albany © 2011 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission.
    [Show full text]
  • Mdm1012le If God Is Good Why Is There Evil
    Dear Christian Leader, You are receiving this research brief because you have signed up for free leader equipping ministry resources at markdriscoll.org. I want to personally thank you for loving Jesus and serving his people. I also want to thank you for allowing me the honor of helping you lead and feed God’s people. This research brief is a gift from Mark Driscoll Ministries. It was prepared for me a few years ago by a professional research team. I am happy to make it available to you, and I would request that you not post it online. If you know of other Christian leaders who would like to receive it, they can do so by signing up for for free leadership resources at markdriscoll.org. It’s a great joy helping people learn about Jesus from the Bible, so thank you for allowing me to serve you. If you would be willing to support our ministry with an ongoing or one- time gift of any amount, we would be grateful for your partnership. A Nobody Trying to Tell Everybody About Somebody, Pastor Mark Driscoll 1 21001 NORTH TATUM BLVD | STE 1630-527 | PHOENIX, AZ 85050 | [email protected] MARKDRISCOLL.ORG If God is Good Why is There Evil? Research brief prepared by a research team How can evil or suffering be reconciled with the Christian affirmation of the goodness and power of the God who created the world? The problem of evil is three-legged stool: 1) God is all powerful, 2) God is good, and 3) evil really does exist.
    [Show full text]
  • Charms, Charmers and Charming Российский Государственный Гуманитарный Университет Российско-Французский Центр Исторической Антропологии Им
    Charms, Charmers and Charming Российский государственный гуманитарный университет Российско-французский центр исторической антропологии им. Марка Блока Институт языкознания РАН Институт славяноведения РАН Заговорные тексты в структурном и сравнительном освещении Материалы конференции Комиссии по вербальной магии Международного общества по изучению фольклорных нарративов 27–29 октября 2011 года Москва Москва 2011 Russian State University for the Humanities Marc Bloch Russian-French Center for Historical Anthropology Institute of Linguistics, Russian Academy of Sciences Institute of Slavic Studies, Russian Academy of Sciences Oral Charms in Structural and Comparative Light Proceedings of the Conference of the International Society for Folk Narrative Research’s (ISFNR) Committee on Charms, Charmers and Charming 27–29th October 2011 Moscow Moscow 2011 УДК 398 ББК 82.3(0) О 68 Publication was supported by The Russian Foundation for Basic Research (№ 11-06-06095г) Oral Charms in Structural and Comparative Light. Proceedings of the Con- ference of the International Society for Folk Narrative Research’s (ISFNR) Committee on Charms, Charmers and Charming. 27–29th October 2011, Mos- cow / Editors: Tatyana A. Mikhailova, Jonathan Roper, Andrey L. Toporkov, Dmitry S. Nikolayev. – Moscow: PROBEL-2000, 2011. – 222 p. (Charms, Charmers and Charming.) ISBN 978-5-98604-276-3 The Conference is supported by the Program of Fundamental Research of the De- partment of History and Philology of the Russian Academy of Sciences ‘Text in Inter- action with Social-Cultural Environment: Levels of Historic-Literary and Linguistic Interpretation’. Заговорные тексты в структурном и сравнительном освещении. Мате- риалы конференции Комиссии по вербальной магии Международного об- щества по изучению фольклорных нарративов. 27–29 октября 2011 года, Москва / Редколлегия: Т.А.
    [Show full text]
  • A-Field-Guide-To-Demons-By-Carol-K
    A FIELD GUIDE TO DEMONS, FAIRIES, FALLEN ANGELS, AND OTHER SUBVERSIVE SPIRITS A FIELD GUIDE TO DEMONS, FAIRIES, FALLEN ANGELS, AND OTHER SUBVERSIVE SPIRITS CAROL K. MACK AND DINAH MACK AN OWL BOOK HENRY HOLT AND COMPANY NEW YORK Owl Books Henry Holt and Company, LLC Publishers since 1866 175 Fifth Avenue New York, New York 10010 www.henryholt.com An Owl Book® and ® are registered trademarks of Henry Holt and Company, LLC. Copyright © 1998 by Carol K. Mack and Dinah Mack All rights reserved. Distributed in Canada by H. B. Fenn and Company Ltd. Library of Congress-in-Publication Data Mack, Carol K. A field guide to demons, fairies, fallen angels, and other subversive spirits / Carol K. Mack and Dinah Mack—1st Owl books ed. p. cm. "An Owl book." Includes bibliographical references and index. ISBN-13: 978-0-8050-6270-0 ISBN-10: 0-8050-6270-X 1. Demonology. 2. Fairies. I. Mack, Dinah. II. Title. BF1531.M26 1998 99-20481 133.4'2—dc21 CIP Henry Holt books are available for special promotions and premiums. For details contact: Director, Special Markets. First published in hardcover in 1998 by Arcade Publishing, Inc., New York First Owl Books Edition 1999 Designed by Sean McDonald Printed in the United States of America 13 15 17 18 16 14 This book is dedicated to Eliza, may she always be surrounded by love, joy and compassion, the demon vanquishers. Willingly I too say, Hail! to the unknown awful powers which transcend the ken of the understanding. And the attraction which this topic has had for me and which induces me to unfold its parts before you is precisely because I think the numberless forms in which this superstition has reappeared in every time and in every people indicates the inextinguish- ableness of wonder in man; betrays his conviction that behind all your explanations is a vast and potent and living Nature, inexhaustible and sublime, which you cannot explain.
    [Show full text]
  • Mircea Eliade
    THE SACRED AND THE PROFANE THE NATURE OF RELIGION by Mircea Eliade Translated from the French by Willard R. Trask A Harvest Book Harcourt, Brace & World, Inc. New York CONTENTS INTRODUCTION 8 CHAPTER I Sacred Space and Making the World Sacred 20 CHAPTER I1 Sacred Time and Myths 68 CHAPTER Ill The Sacredness of Nature and Cosmic Religion 116 / CHAPTER IV Human Existence and Sanctified Life 162 CHRONOLOGICAL SURVEY The "History of ReligWus" as a Branch of Knowledge 216 SELECTED BIBLIOGRAPHY 234 INDEX 244 The extraordinary interest aroused all over the for example; it was not an idea, an abstract notion, a world by Rudolf Otto's Das Heilige (The Sacred), pub- mere moral allegory. It was a terrible power, manifested lished in 1917, still persists. Its success was certainly in the divine wrath. due to the author's new and original point of view. In- In Das Heilige Otto sets himself to discover the char- stead of studying the ideas of God and religion, Otto acteristics of this frightening and irrational experience. undertook to analyze the modalities of the religious, He finds the feeling of terror before the sacred, before experience. Gifted with great psychological subtlety, and the awe-inspiring mystery (mysterium tremendum), the thoroughly prepared by his twofold training as theo- majesty (majestas) that emanates an overwhelming logian and historian of religions, he succeeded in de- superiority of power; he finds religious fear before the termining the content and specific characteristics of fascinating mystery (mysterium fascimms) in which religious experience. Passing over the rational and perfect fullness of being flowers.
    [Show full text]