Mircea Elide, The Myth of the Eternal Return of Cosmos and History (trans. Willard R. Trask, Princeton, 1994), Passim.
(2) J. Huizinger, Homo Ludens, (trans. R.F.C. Hall, London), 1949, 5-25.
(3) Huston Smith, The Illustrated World Religions, A Guide to our Wisdom Traditions (San Francisco, 1991), 235.
(4) Mircea Eliade, Myths, Dreams and Mysteries, The Encounter between Contemporary Faiths and Arabic Realities (trans. Philip Mairet, London, 1960), 59-60.
(5) Ibid, 74.
(6) Mircea Eliade, Patterns in Comparative Religion (trans. Rosemary Sheed, London, 1958), 216-19; 267-72.
(7) Ibid, 156-85.
(8) Eliade, Patterns in Comparative Religion, 38-58.
(9) Rudolf Otto, The Idea of the Holy, An Inquiry into the non-rational factor in the idea of the divine and its relation to the rational (trans. John Harvey, Oxford, 1923), 5-41.
(10) Eliade, Myths, Dreams and Mysteries, 172-8; Wilhelm Schmidt, The Origine of the Idea of God (New York, 1912), passim.
(11) Eliade, Patterns in Comparative Religion, 99-108.
(12) Eliade, Myths, Dreams and Mysteries, 54-86.
(13) Joseph Campbell With Bill Moyers, The Power of Myth (New York, 1988), 87.
(14) Ibid.
(15) Eliad, Myths, Dreams and Mysteries, 63.
(16) Walter Burkert, Homo Necans, The Anthropology of Ancient Greek Sacrificial Ritual and myth (trans. Peter Bing, Los Angeles, Berkeley and London, 1983), 88-93.
(17) Ibid., 51-22.
(18) Campbell, The Power of Myth, 72-74; Burkert, Homo Necans, 16-22.
(19) Joannes Sloek, Devotional Language (trans. Henrik Mossin, Berlin and New York, 1996), 50-52, 68-67, 135.
(20) Walter Burkert, Structure and History in Greek Mythology and Ritual (Berkeley, Los Angeles and London, 1980), 90-94; Joseph Campbell, Historical Atlas of World Mythology; Volume 2: The Way of the Animal Powers; Part1: Mythologies of the Primitive Hunters and Gatherers (New York, 1988), 58-80; The Power of Myth, 79-81.
(21) Eliade, Myths, Dreams and Mysteries, 194-226; Campbell, The Power of Myth, 81-85.
(22) Eliade, Myths, Dreams and Mysteries, 225.
(23) Campbell, The Power of Myths, 124-25.
(24) Burkert, Homo Necans, 94-5.
(25) Homer, The Iliad 21:470.
(26) Burkert, Greek Religion, 149-152.
(27) Burkert, Homo Necans, 78-82.
(28) Eliade, Patterns of Comparative Religion, 331-343.
(29) Eliade, Myths, Dreams and Mysteries, 138-40; Patterns in Comparative Religion, 256-261.
(30) Hosea 4:11-19; Ezekiel 8:2-18; 2Kings 23:4-7.
(31) Eliade, Myths, Dreams and mysteries 161-171; Patterns in Comparative Religion, 242-253.
(32) Eliade, Myths, Dreams and Mysteries, 162-65.
(33) Ibid., 168-171.
(34) Ibid., 188-89.
(35) Genesis 3:16-19.
(36) Anat-Baal Texts 49:11:5; quoted in E.O. James, The Ancient Gods (London, 1960), 88.
(37) Inanna’s Journey to Hell’ in Poems of Heaven and Hell from Ancient Mesopotamia (trans. And ed. N.K. Sandars, London, 1971), 165.
(38) Ibid., 163.
(39) Campbell, The Power of Myth, 107-11.
(40) Ezekiel 8:14; Jeremiah 32:29, 44:15; Isaiah 17:10.
(41) Burkert, Structure and History, 109-110.
(42) Burkert, Structure and History, 123-28; Homo Necans, 255-279; Greek Religion, 159-161.
(43) Eliade, Myths, Dreams and mysteries, 227-8; Patterns in Comparative Religion, 331.
(44) Karl Jaspers, The Origin and Goal of History (trans. Michael Bullock, London, 1953), 47.
(45) Gwendolyn Leick, Mesopotamia, The Invention of The City (London, 2001), 268.
(46) Genesis 4:17.
(47) Genesis 4:21-22.
(48) Genesis 11:9.
(49) Leick, Mesopotamia, 22-23.
(50) In other epics, Atrahasis is called Ziusudra and utnapishtim (‘he who found life’).
(51) Thokhild Jacobsen, ‘The Cosmos as State’ in H. and H.A. Frankfort (eds), The Intellectual Adventure of Ancient Man, An Essay on Speculative Thought in the Ancient Near East (Chicago, 1946), 186-197.
(52) Ibid., 169.
(53) Enuma Elish, 1:8-11, in Sandars, Poems of Heaven and Hell, 73.
(54) Enuma Elish, VI;19, in Sanders, Poems of Heaven and Hell, 99.
(55) Isaiah 27:1; Job 3:12, 26:13; Psalms 74:14.
(56) Eliade, Myths, Dreams and Mysteries, 80-81; The Myth of the Eternal Return, 17.
(57) The Epic of Gilgamesh, I;iv:6, 13, 19, Myths from Mesopotamia, Creation, the Flood, Gilgamesh, and Others (trans. Stephanie Dalley, Oxford, 1989), 55.
(58) Ibid., I:iv;30-36, [.56.
(59) Ibid., VI:ii:i-6, p.78.
(60) Ibid., VI:ii:11-12, p.78-9.
(61) Ibid., XI:vi:4, p.118.
(62) David Damrosch, The Narrative Covenant. Transformations of Genre in the Growth of Biblical Literature (San Francisco, 1987), 88-118.
(63) Epic of Gilgamesh, XI:ii:6-7 in Dalley, 113.
(64) Ibid., I:9-12, 25-29, p.50.
(65) Ibid., I:4-7, p.50.
(66) Robert A. Segal, ‘Adonis: A Greek Eternal Child’ in Dora C. Pozzi and John M. Wickersham (eds), Myth and the polis (Ithaca, New York and London, 1991), 64-86.
(67) Karl Jaspers, The Origin and Goal of History (trans. Michael Bullock, London 1953), 1-87.
(68) The author of the Dao De Jing, which did not become known until the mid-third century, was using the name of the fictitious sage Laozi, who was often thought to have lived in the late seventh or sixth century, as a pseudonym.
(69) Genesis 18.
(70) Isaiah 6:5; Jeremiah I:6_10, Ezekiel 2:15.
(71) Confucius, Analects 5:6; 16:2.
(72) Sadly, inclusive Language is not appropriate here. Like most of the Axial sages, Confucius had, little time for women.
(73) Confucius, Analects 12:22; 17:6.
(74) Ibid., 12:2.
(75) Ibid., 4:15.
(76) Ibid., 8:8.
(77) Ibid., 3:26; 17:12.
(78) Anguttara Nikaya 6:63.
(79) Dao De Jing, 80.
(80) Ibid., 25.
(81) Ibid., b, 16, 40, 67.
(82) Jataka 1:54-63; Vinaya: Mahavagga 1:4.
(83) Psalm 82.
(84) Chronicles 34:5-7.
(85) Hosea 13:2, Jeremiah I0; Psalms 31:6; 115:4-8; 135:15.
(86) Exodus 14.
(87) Isaiah 43:11-12.
(88) Plato, The Republic, 10:603D-607A.
(89) Ibid., 522a8; Plato, Timaeus 26E5.
(90) Metaphysics III, I000aII-20.
(91) Plato, The Republic, 509F.
(92) Plato, Timaeus 29B and C.
(93) Aristotle, Metaphysics, 1074 Bf.
(94) Corinthians 5:16.
(95) Philippians 2:9.
(96) Philippians 2:9-11.
(97) Philippians 2:7-9.
(98) Luke 24:13-22.
(99) Kabbalists stressed that En Sof was neither male nor female. It was an ‘it’ that became a ‘thou’ to the mystic at the end of process of emanation.
(100) Gregory of Nyssa, ‘Not Three Gods’.
(101) Richard S. Westfall, ‘The Rise of Science and the Decline of Orthodox Christianity: A Study of Kepler, Descartes and Newton’ in David C. Lindberg and Roland L. Numbers (eds), God and Nature: Historical Essays on the Encounter Between Christianity and Science (Berkeley, Los Angeles and London, 1986), 231.
(102) Gregory of Nazianzos, Oration, 29:6-10.
(103) Blaise pascal, Pensees (trans. A. J. Krasilsheimer, London, 1966), 209.
(104) R.C. Lovelace, ‘Puritan Spirituality: The Search for a Rightly Reformed Church’ in Louis Dupre and Don E. (eds), Christian Spirituality: Post Reformation and Modern (London and New York, 1989), 313-15.
(105) T.H. Huxley, Science and Christian Tradition (New York, 1896), 125.
(106) Friedrich Nietzsche, The Gay Science (New York, 1974), 181.
(107) Thomas Mann, ‘The Making of The Magic Mountain’, in The Magic Mountain. (trans H.I. Lowe Porter, London, 1999), 719-92.
(108) George Steiner, Real Presence: Is there anything in what we say? (London, 1989), 142-143.
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