Mito e o Segredo Do Destino - Mircea Eliade PDF

JournalofComparativeTheologyVol.
3Issue1April2012
DestinyisthesecretofGod.
Hadth(tradition)oftheProphetMuhammad
Orlodmi
Eniyank
Olrunni
Orlodmi
Orndni
Enikandr
Ori(head/destiny)createdme
Itisnotman
ItisGod
Oricreatedme
Oricreatedus
NobodycreatedOri
Yorbsayings
Theresadivinitythatshapesourends,roughhewthemhowwewill.
WilliamShakespearesHamletV.ii
Thefault,dearBrutus,isnotinourstars,butinourselves.
WilliamShakespearesJuliusCaesarI.ii
AndweshouldconsiderthatGodgavethesovereignpartofthehumansoul
to be the divinity (daimon) of each one, being that part which, as we say,
4
Mythandthe
SecretofDestiny:
MirceaEliades
Creative
Hermeneuticsand
theYorbConcept
ofOr
BYOLUDAMINI
OGUNNAIKE
JournalofComparativeTheologyVol.3Issue1April2012
dwellsatthetopofthebody,inasmuchasweareaplantnotofanearthlybut
ofaheavenlygrowth,raisesusfromearthtoourkindredwhoareinheaven.
Andinthiswesaytruly;forthedivinepowersuspendedtheheadandrootof
us from that place where the generation of the soul first began, and thus
madethewholebodyupright.
Plato,Timaeus90a
There is always a kernel that remains refractory to explanation, and this

indefinable,irreducibleelementperhapsrevealstherealsituationofmanin
thecosmos
MirceaEliade,Shamanism:ArchaicTechniquesofEcstasy
Weholdthatthecardinalproblemsofmetaphysicscouldberenewed
throughaknowledgeofarchaicontology.
MirceaEliade,CosmosandHistory:TheMythoftheEternalReturn
Introduction
Nearly everytime I put down thereligiousmyths,poems, andbooks which

havecaptivatedmesinceearlychildhoodtoreadaworkfromtheacademic
studyofreligion,Iamstruckwithasubtledisease,anelusive anduncanny
feelingwhosearticulationIfinallydiscoveredinOliverSacksdescriptionof
hisencounterwithDr.P.,theeponymouspatientinTheManWhoMistookHis
WifeforaHat:
Yettherewassomethingabitodd.Hefacedmeashespoke,wasorientedtowards
me,andyettherewassomethingthematteritwasdifficulttoformulate.Hefaced
me with his ears, I came to think, but not with his eyes. These instead of looking,
gazing,atme,takingmein,inthenormalway,madesuddenstrangefixationson
my nose, on my right ear, down to my chin, up to my right eye, as if noting (even
studying) these individual features, but not seeing my whole face, its changing
expressions, me as a whole. I am not sure that I fully realized this at the time
there was just a teasing strangeness, some failure in the normal interplay of gaze
andexpression.Hesawme,hescannedme,andyet.Ihadstoppedatafloriston
my way to his apartment and bought myself an extravagant red rose for my
buttonhole.NowIremoveditandhandedittohim.Helookedatitlikeabotanist
or morphologist given a specimen, not like a person given a flower. About six
inches in length, he commented. A convoluted red form with a linear green
attachment.1
OliverSacks,TheManWhoMistookHisWifeforaHatandOtherClinicalTales(NewYork:
Simon&Schuster,2006),1214.
PoorDr.Pwasfinallydiagnosedwithvisualagnosia,theinabilityofthebrain
tomakesenseofotherwisenormalvisualstimuli,typifiedbytheinabilityto
recognizefamiliarobjectsorfaces.Fromareligiousperspective,likeSacks
patient,muchoftheacademicstudyofreligionseemsafflictedwithitsown
form of visual agnosia, prey to the sudden, strange fixations of academic
fads, with a marked weakness, inability, or refusal to recognize the
irreducible, holistic nature of religious phenomena and explain what they
mean.Inandofitself,thisscientificoracademicgaze,whichturnsaroseinto
aconvolutedredformwithalineargreenattachment,isharmlessenough,
andcanevenbequiteuseful,butitgetsintotroublewhenitignoresitsown
limits,makespronouncementsaboutreligiousphenomenaonthebasisofits
agnosticvision,andtriestosubsumeotherperspectivesunderitself.
Dr. P was able to recognize abstract shapes such as cubes, pyramids, and
even icosahedrons, and could sometimes identify simple images by picking
outakeyfeature(suchasEinsteinshairandmustache,Churchillscigar,or
hisbrothersbuckteeth),butwhenconfrontedwithunrecognizableimages,
Dr.P,likeanygoodacademic,wouldmakeinformedhypothesisbasedonthe
available data. Sometimes he would be right, but more often than not he
wouldmistakeapictureofthedesertforapicnicscene,hisfootforhisshoe,
andmostfamously,andhiswifeforahat.
Given that the fullyenlightened sages working in the study of religion are
fewinnumber,itissafetosaythatmostofus,inonewayoranother,share
the plight of Dr. P: when confronted with religious rites, myths, and other
phenomena,wejustdontgetit.Andsowemustinterpretthephenomena
according to our own conceptual frameworks and severely limited
perceptual insights, more often than not producing descriptions and
interpretations that sound as strange to an initiate as a a convoluted red
formwithalineargreenattachmentdoestous.Somescholarsacceptthat
thisissimplythebestwecando,othersassertthattheconvolutedredform
is just as good as or better than the rose, but still others do not. It is
probably abundantly clear by now that I belong to this third group, which
holdsthatreligiousphenomenaexpressandtransformrealityanditshuman
perceptionsinauniqueandirreplaceableway.
InmyresearchontraditionalYorbreligionandWestAfricanSufism,Ihave
seen far too many roses reduced to color and shape, distorted by
methodologieswhosephilosophicalpresuppositionsruncountertothoseof
their subject material, and witnessed the problems and even dangers these
academic confusions pose for communities of practitioners. These
experienceshaveledmetocontemplatehow(shortofquittingtheacademy
totakeupacareerasatraditionalscholarinTimbuktuorIfe)Icouldconvey
thepower,beauty,andaboveall,thelifeaffirmingandtransformingtruthsof
thereligioustraditionsandphenomenaIstudyinanacademicsetting.That
is, how could I analyze and describe, rigorously and academically, religious
rites,doctrines,texts,andmythsontheirownterms?
One methodologicalprecedent for addressing suchconcerns isfound in the

work of Mircea Eliade, thegreat Romanian historian of religion, litterateur,
and keeper of extensive journals. Eliade writes, a religious phenomenon
willonlyberecognizedassuchifitisgraspedatitsownlevel,thatistosay,if
it is studied as something religious. To try to grasp the essence of such a
phenomenon by means of physiology, psychology, sociology, economics,
linguistics, art or any other study is false; it misses the one unique and
irreducible element in itthe element of the sacred.2 However, he holds
thatthereisnopurelyreligiousphenomena;religionalwaystakesplacein
a particular historical, linguistic, sociocultural, economic,etc. context. But
thefactthatamythorritualisalwayshistoricallyconditioneddoesnottell
us what a religious experience ultimately is. We know we can grasp the
sacred only through manifestations which are always historically
conditioned.Butthestudyofthesehistoricallyconditionedexpressionsdoes
not give us the answer to the questions: What is the sacred? What does a
religiousexperienceactuallymean?3Inthesamechapter,Eliadeconcludes,
He[thehistorianofreligions]knowsthatheiscondemnedtoworkexclusivelywith
historical documents, but at the same time he feels that these documents tell him
somethingmorethanthesimplefactthattheyrevealtohimimportanttruthsabout
manandmansrelationstothesacred.Buthowtograspthesetruths?...Butmore
important than any single answer is the fact that historians of religions askedthis
question. As so often in the past, a correct question may infuse new life into a
wornoutscience4
Thisarticleisintendedasamethodologicalexerciseandexperimentinspired
by the above concerns. In the first part of this article, I will outline my
interpretationofEliadeshermeneuticalmethod,andapplythismethodology
inthesecondhalfofthearticletothemythicoritualcomplexoftheYorb
conceptofor(head/destiny).Finally,Iwillconcludebyevaluatingthecosts
and benefits of this method, and compare it to similar methods used in
Comparative Theology, with a view towards further methodological
developments.
PartI:EliadesCreativeHermeneutics
Oneofthemostimportantandprolificfiguresinthehistoryofthestudyof
religion, Mircea Eliade left behind a legacy whose profound and wide
reaching influence is perhaps matched only by its controversy. One of the
2
MirceaEliade,PatternsinComparativeReligion(NewYork:MeridianBooks,1968),xiii
MirceaEliade,TheQuest,HistoryandMeaninginReligion(Chicago:TheUniversityOf
ChicagoPress,1969),52.
4
ibid.
3
mostsignificantaspectsofthislegacywasEliadesefforttocreateandwrite
a study of religious phenomena as religious phenomena (not as historical,
ethnological, sociological, or philosophical data), in order to refocus
academicinquiryondiscoveringwhatagivenreligiousphenomenareallyis,
whatitmeans.Thisturnawayfromandagainstreductionismtowardsanew,
creative hermeneutics of religious phenomena characterizes nearly all of
Eliades academic work, and occupies a significant place in his extensive
journals and literary works.5 Nevertheless, Eliades methodology is
notoriously difficultto uncover andeven trickierto pindown. Herarely, if
ever,gaveafullaccountofhisuniquehermeneuticmethodology,notingina
journalentry,inmywork,Ihavetriedtoelaboratethishermeneutics;butI
have illustrated it in a practical way on the basis of documents. It now
remainsfor me or for another to systematize this hermeneutics.6 Douglas
Allen writes, But during the last year of his life, after noting that
methodological criticisms brought against his conception of history of
religions had increased, Eliade wrote the following: The fault is, in part,
mine;Iveneverrepliedtosuchcriticisms,althoughIoughttohavedoneso.
Itoldmyselfthatsomeday,whenImfreefromworksinprogress,Illwritea
short theoretical monograph and explain the confusions and errors for
whichIamreproached.ImafraidIllneverhavetimetowriteit.7Although
Eliadeneverdidwritethismonograph,heleftbehindthousandsofpagesof
scholarshipillustratinghismethods,andseveralscholarshavetakenupthe
taskofexplaininghiselusivemethodology.
My own understanding of Eliades method of creative hermeneutics is

largelydrawnfromhisownworks,particularlyfromPatternsinComparative
Religion(andJ.Z.Smithspairofarticlesonthiswork8),MythandReality,the
foreword to Shamanism, and selections from his journals. The works of
DouglasAllenandBrianRenniehavealsobeeninfluentialinthisregard.9
Eliadedefinedhisdisciplineasthehistoryofreligionsandoftenreferredto
himself as the historian of religions in his works. This terminology
5
DouglasAllen,MythandReligioninMirceaEliade(TheoristsofMyth),firstedition(New
York:Routledge,2002)MirceaEliade(19071986),NoSouvenirs:journal,19571969/
MirceaEliade;translatedfromtheFrenchbyFredH.Johnson,Jr.(NewYork:Harper&Row,
1977);MirceaEliade,Myths,Rites,Symbols:AMirceaEliadeReader(NewYork:Harper&
Row,1976)
6
Eliade,NoSouvenirs,313.
7
Allen,MythandReligioninMirceaEliade(TheoristsofMyth),xii.
8
SeeSmith,J.Z.Acknowledgments:MorphologyandHistoryinMirceaEliade's"Patternsin
ComparativeReligion"(19491999),Part1:TheWorkandItsContexts&Part2:TheTexture
oftheWork.HistoryofReligions,Vol.39,No.4(May,2000),pp.315331(Part1)andpp.
332351(Part2)
9
seeAllen,MythandReligioninMirceaEliade(TheoristsofMyth)(2002);DouglasAllen,
Structure&CreativityinReligion(ReligionReasonSer.:No14).FirstEdition(Berlin:Mouton
DeGruyter,1978);BryanS.Rennie,ReconstructingEliade(Albany,NewYork:State
UniversityOfNewYorkPress,1996).
indicates that there are two concepts at work: History and Religion.
Religion or religious for Eliade is simply a designation for the Sacred
which is simply the opposite of the profane. In his archaic ontology,
which is the ontology Eliade attributes to the traditional, premodern,
religiousman(homo religiosus),thesacredistranscendent,irreducible, and
the source of Beingwhat makes things real. It stands above and in
oppositiontothemundaneworldoftheprofane:
This other world represents a superhuman, transcendent plane, the plane of

absolute realities. It is the experience of the sacred that is and encounter with a
transhuman reality which give birth to the idea that something really exists, that
hence there are absolute values capable of guiding man and giving a meaning to
humanexistence.Itis then,through the experienceofthe sacred that theideasof
reality,truth,andsignificancefirstdawn,tobelaterelaboratedandsystematizedby
metaphysicalspeculation.10
Thusthesacredisnothermeticallysealedfromtheprofane,butirruptsor
manifests itself in the profane. Every instance of such a manifestation is
termed a hierophany, and it is here that History enters, as every
hierophany is a paradoxical comingtogether of being and nonbeing,
absolute and relative, the eternal and the becoming.11 Thus, Every
hierophany welook at is alsoanhistoricalfact. Everymanifestation of the
sacred takes place in some historical situation.12 Anything in the world
could potentially become a hierophany, in fact, Eliade writes, in all
probability there is nothing that has not, somewhere, some time, been
invested with a sacred value.13 Just as Eliades archaic
ontology/methodology begins with a dialectic of the sacred (sacred vs.
profane), there is a related dialectic on the plane of hierophanies: not
everythingisahierophanyallatonce,soineveryreligiousframeworkthere
havealwaysbeenprofanebeingsandthingsbesidethesacredThedialectic
of hierophany implies a more or less clear choice, a singlingout. A thing
becomes sacred in so far as it embodies (that is, reveals) something other
thanitself.14
These hierophanies are the raw material for Eliades method, For the
moment we shall consider each separate thingrite, symbol, myth,
cosmogonyorgodasahierophany;inotherwords,weshallseeeachasa
manifestationofthesacredinthementalworldofthosewhobelievedinit.15
Furthermore, each is valuable for two things it tells us: because it is a
10
MirciaEliade,MythandReality(WorldPerspectiveSeries),1sted.(NewYork:Harper&
Row,1963),139.
11
Eliade,Patterns,29.
12
ibid.,2.
13
ibid.,12.
14
ibid.,1213.
15
ibid.,10(italicsmine).
hierophany,itrevealssomemodalityofthesacred;becauseitisahistorical
incident,itrevealssomeattitudemanhashadtowardsthesacred.16Eliade
privilegestheformer,andindoingsoplacestheemphasisonreligioninthe
history of religion:17 the religious historian must trace not only the given
history of a hierophany, but must first of all understand and explain the
modality of the sacred the hierophany discloses.18 Elsewhere, Eliade
explains this priority of purpose as hermeneutics over history:19 In other
words,thehistorianofreligionsmakesuseofallthehistoricalmanifestations
of a religious phenomenon in order to discover what such a phenomenon
hastosay;ontheonehand,heholdstothehistoricallyconcrete,butonthe
other, he attempts to decipher whatever transhistorical content a religious
datumrevealsthroughhistory.20
Sofar, Eliades methodis simply to identifyhierophanies,manifestations of

the sacred, and to attempt first, to understand the modalities of the
transhistoricalsacredtheyexpressinhistory,andthentotracethecourseof
agivenhierophanythroughhistory.21Elsewherethesetwopartsaretermed
a morphology and a history.22 The reason for this privileging of
morphologyoverhistoryissimple:youcannotfollowathingthroughhistory
ifyoudonotalreadyknowwhatitis;andmoreover,thismethodissupposed
to ultimately help answer the questions, What is the sacred? and What
does a religious experience actually mean?questions more directly
addressedbyEliadesmorphology.
Buthowisthismorphologyconstructed?Howdoweinterpretthemeaning
of a hierophany? And what kind of hierophanies do we look at: buildings,
texts,rituals,myths?Eliadeconcludesthatthesafestmethod,clearly,isto
make use of all these kinds of evidence, omitting no important type, and
always asking ourselves what meaning is revealed by each of these
hierophanies.Inthiswayweshallgetacoherentcollectionofcommontraits
which, as we shall see later, will make it possible to formulate a coherent
system out of thevarious modalities.23 As J.Z. Smithhas illustrated inhis
16
ibid.,2.
cf.MirceaEliade,Images&Symbols:StudiesinReligiousSymbolism(SanFrancisco:Search
Book,1969),29:inthetitleofthehistoryofreligions,theaccentoughtnottobeplacedon
thewordhistory,butonthewordreligions.Foralthoughtherearenumerouswaysof
approachinghistorythereisonlyonewayofapproachingreligion.
18
ibid.,5.
19
cf.MirceaEliade,OrdealbyLabyrinth:ConversationsWithClaudeHenriRocquet(Chicago:
UniversityOfChicagoPress,1984),142:Ahistorianofreligions,whateverhis
opinionsthinksthathisfirstduty,inpractice,istograsptheoriginalmeaningofasacred
phenomenonandtheninterpretitshistory.
20
Eliade,Shamanism,xv
21
seeEliade,Patterns,xiv:TheaimIintendthatofseeingjustwhatthingarereligiousin
natureandwhatthosethingsreveal.
22
Eliade,Shamanism,xiii
23
Eliade,Patterns,8
17
10
pair of articles Acknowledgments: Morphology and History in Mircea

Eliade's Patterns in Comparative Religion Parts 1 & 2, the term
morphology (whichEliade borrowsfrom Goethe) is key tounderstanding
thisprocess.24SmithquotesEliadeaspraisingthis[morphological]method
of delineating structures by reducing phenomena to archetypes.25 This
morphology standsin oppositiontoevolutionary or developmental models,
whichareoftenteleologicalandprivilegethehistoricalconnectionsbetween
and amongst data; in morphology, however, the formal relationship is the
organizingprinciple.
Such historical inquiries are not off the table, but must come after the
morphological work, as Eliade notes, We shall therefore, only be able to
considertheproblemofthehistoryofreligiousformsafterhavingexamined
acertainnumberofthem.26SmithnotesthatEliadepromisedacompanion
volume to Patterns, which would complement the latters morphological
project with a historical one, and argues that the foreword to Shamanism
serves as an outline to this nevercompleted work.27 Eliade envisioned his
totalworkasavastsynthesisofmorphologyandhistoryofreligion.28On
themorphologicalside,hedistinguishedhisworkfromtheevolutionaryand
developmental model en vogue at the time,29 and on the historical side,
Eliade distinguished his method from phenomenology, criticiz[ing] the
ahistorical approach of phenomenology, deploying technical morphological
vocabulary to charge that a phenomenological account ignores the
modifications and degradations of the sacred brought about by cultural
andhistoricalconditions.30IntheforewordtoShamanism,Eliadeexplains
thisdistinctionfurther,"[Thephenomenologist]inprinciplerejectsanywork
of comparison, confronted with one religious phenomenon or another, he
confines himself to 'approaching' it and divining its meaning. Whereas the
24
(ibid.):Part1andportionsofPart2illustratetheoriginsofEliadesmorphologyin
Goethesmorphologicalstudies,especiallythe1790work,TheMetamorphosisofPlants,in
whichGoethesoughttoshowhowallthepartsofaplantwhichdevelopedinsuccession
wereintrinsicallyidentical(allbeingleaf)despitetheirdifferencesinoutwardform,andto
describethearchetypeoftheplant(fromwhichallplantsarelogicallygenerated),whichhe
hadintellectedthroughcontemplatingthevarietyofplantsinagardeninPalermo.
25
ibid.,Part1,p.322.
26
Eliade,Patterns,xvii.
27
Themultivolumework,HistoryofReligiousIdeas,couldbeseenassuchawork,butSmith
arguesthatitisnot.Onp.339,Smithalsoperspicaciouslynotesthatthatthethreeworks
byEliadethatIassociatedwithhishistoricalcompanionvolumeinPart1Shamanism,Yoga,
andTheForgeandtheCruciblehaveincommonthattheyreverse,byavarietyofhuman
activities,thedownwardpath.Eachtechniquehasadirectionalitytowardtranscendence.
ShamanismandYogaannihilatethehumancondition,alchemyaltersnaturalconditions.If
thisbecorrect,thenthemorphologicalvolumeportraysamovementofthetranscendental
towardthehuman;thepossiblepartialcontentsofthehistoricalvolumewouldseemto
illustrateamovementofthehumantowardthetranscendental.
28
QuotedinSmith,Part2,332.
29
seetheforewordtoEliade,Patterns.
30
ibid.,333.
11
historian of religions does not reach a comprehension of the phenomenon

until after he has compared it with thousands of similar or dissimilar
phenomena, until he has situated it among them; and these thousands of
phenomenaareseparatednotonlyintimebutinspace.31
The variety of phenomena is key to both the morphological and historical

projects,andgivesusgreatinsightintoEliadesmethod.Whateverpractical
difficulties it causes, this very variety is what makes it possible for us to
discover all the different modalities of the sacred.32 Of the historian of
religion, Eliade writes, Familiar with a considerable number of
hierophanies, his eye will have learned to decipher the properly religious
meaningofoneoranotherfact.33Simplyput,Eliadereadeverything,forgot
nothing, and brought it all to bear on every thing. His morphology and
interpretive method consists of discovering the meaning of new religious
data(hierophanies) by situatingthem amongstthe systemsofrelationships
between previously studied hierophanies. These systems are archetypes34
revealingthesamemodalityofthesacred.Eliadeexplainstheunionofthis
morphologywithhistorythusly:
Theverydialecticofthesacredtendsindefinitelytorepeataseriesofarchetypes,so
thataheirophanyrealizedatacertainhistoricalmomentisstructurallyequivalent
toahierophanyathousandyearsearlierorlater.Thistendencyonthepartofthe
hierophanic process to repeat the same paradoxical sacralization of reality as in
infinitum is what, after all, enables us to understand something of a religious
phenomenon and to write its history. In other words, it is precisely because
hierophaniesrepeatthemselvesthatwecandistinguishreligiousfactsandsucceed
inunderstandingthem.35
As this passage indicates, history has unique and multiple meanings for
Eliade,andalthoughadetaileddiscussionofthisconceptisoutsidethescope
ofthispaper(andwouldprobablyrequireamultivolumework),Iwilltryto
mentionafewaspectsofEliadesconceptofhistorythataregermanetohis
creative hermeneutics. In the foreword to Shamanism, he distinguishes
history from historiography in that the former is the specific plane of
manifestation of religious facts, whereas the latter is a chronological
perspective. Moreover, given the irreducible nature of the religious, the
history of religions is different from any other kind of history. Though a
history of religions exists, it is not, like all other kinds of history,
irreversible.36 This reversibility of history can only be understood if we
31
Eliade,Shamanism,xv.
Eliade,Patterns,9.
33
Eliade,Shamanism,xvii.
34
AlthoughEliadecorrespondedwithJung,heusedthetermarchetypeinaverydifferent
way,andeventuallydroppedtheterminordertoavoidJungianmisinterpretationsofhis
work.SeeMythandReligioninMirceaEliade,163
35
Eliade,Shamanism,xxiii
36
ibid.,xviixvii
32
12
recognize that for Eliade and/or homo religious,37 all history is in some
measureafallfromthesacred,alimitationanddiminution.38However,this
fall is reversed by the process of the sacralization of the profane: the
hierophany,theeternalreturntotheeternalsacred.Yetinthehumblest
hierophany there is an eternal new beginning, an eternal return to an
atemporal moment, a desire to abolish history, to blot out the past, to
recreatetheworld.Allthisisshowninreligiousfacts;itisnottheinvention
ofthehistorianofreligion.39
In this respect, we can see how one aspect of Eliades concept of history
functions similarly to sacred history or myth. In his archaic ontology, to
knowathingmeanstoknowitsmythoforigin,theexemplaryhistoryofhow
it came to be in illo tempore, because facts show us that, for archaic man,
reality is a functionof the imitation of a celestial archetype.40 In Patterns,
Eliadewrites,Thus thoughit may seemparadoxical, whatwe may call the
history of primitive societies consists solely of the mythical events which
tookplaceinillotemporeandhavebeenunceasinglyrepeatedfromthatday
to this.41 However, the historian of religions must also deal with these
repetitions in profane time. While myth explains what things are by
explaining how they came to be in illo tempore, the historian of religion
explains what a thing is by discovering its archetype through its
manifestations,itsbecominginprofanetime.
HereinliesthemagicofEliadesmethod.Ashewrites,Toknowthemythsis
tolearntheoriginofthingsForknowingtheoriginofanobject,ananimal,a
plant, and so on is equivalent to acquiring a magical power over them by
whichtheycanbecontrolled,multiplied,orreproducedatwill.42Similarly,
byknowingthemyth,thesacredoriginorarchetype,thehistorianofreligion
makes a given religious phenomenon tractable, workable, systematic, and
aboveall,meaningful.Thisprocessofuncoveringthearchetype,themodality
of the sacred, expressed through a hierophany, is likened to Platonic
anamnesis(suprarationalrecollection),43albeitinahistoriographicmode:
37
ThisslippagebetweenEliadesownscholarlyperspectiveandthatofthetraditional,
archaic,orreligiousmanheisattemptingtouncoverandexplainhasbeenthesourceof
muchcriticism,andisapointwewillreturntolaterinthispaper.
38
ibid.,xix.
39
ibid.,xvii.
40
MirceaEliade,Cosmos&HistorytheMythoftheEternalReturn(NewYork:Harper&Bros,
1959),5
41
Eliade,Patterns,397.
42
MirceaEliade,MythandReality(WorldPerspectiveSeries),firstedition(NewYork:Harper
&Row,1963),13,15.
43
Philosophicalanamnesisdoesnotrecoverthememoryoftheeventsbelongingtoformer
lives,butoftruths,thatis,ofthestructuresofthereal.Thisphilosophicalpositioncanbe
comparedwiththatofthetraditionalsocieties:themythsrepresentparadigmaticmodels
establishedbysupernaturalbeings,nottheseriesofpersonalexperiencesofoneindividual
oranother.(Eliade,MythandReality,124)And,Thepastthusrevealedismuchmorethan
13
Through this historiographic anamnesis man enters deep into himself. If we

succeedinunderstandingacontemporaryAustralianorhishomologue,aPaleolithic
hunter,wehavesucceededinawakeninginthedepthsofourbeingtheexistential
situation and the resultant behaviour of a prehistoric humanityA true
historiographic anamnesis finds expression in the discovery of our solidarity with
thesevanishedorperipheralpeoples.Wehaveagenuinerecoveryofthepast,even
oftheprimordial pastrevealedbyuncoveringprehistoricsitesorbyethnological
investigations.44
This, modern, academic, historiographic anamnesis is distinct from

traditionalmythicalanamnesis,
Butthereis thiscommonelement: theimportance ofpreciseandtotalrecollection

of the past. In the traditional societies it is recollection of mythical events; in the
modernWestitisrecollectionofallthattookplaceinhistoricalTime.Thedifference
istooobvioustorequiredefinition.Butbothtypesofanamnesisprojectmanoutof
his "historical moment." And true historiographic anamnesis opens, too, on a
primordial Time, the Time in which men established their cultural behavior
patterns, even though believing that they were revealed to them by Supernatural
Beings.45
This reveals what I argue is the Platonic structure underlying Eliades

ontology, and ultimately his methodology. Eliade writes, it could be said
thatthisprimitiveontologyhasa Platonicstructure;andinthatcasePlato
could be regarded as the outstanding philosopher of primitive mentality,
thatis,thethinkerwhosucceededingivingphilosophiccurrencyandvalidity
tothemodesandlifeandbehaviourofarchaichumanity[His]greattitleto
our admiration remains his effort to justify this vision of archaic humanity
theoretically, through the dialectic means which the spirituality of his age
madeavailabletohim.46IsnotEliadeengagedinasimilar,ifnotidentical
task?47 In his Journal he writes, Our dutyas writers, scholars, and
philosophersconsists of reinterpreting, for the modern Western
consciousness, the other mythological traditions, and first of all the archaic
theantecedentofthepresent;itisitssource.Ingoingbacktoit,recollectiondoesnotseek
tosituateeventsinatemporalframebuttoreachthedepthsofbeing,todiscoverthe
original,theprimordialrealityfromwhichthecosmosissuedandwhichmakesitpossibleto
understandbecomingasawhole."(J.P.Vernant,"Aspectsmythiquesdelammoireen
Grece,"JournaldePsychologie,(1959):129page7quotedinElicade,MythandReality,
120).
44
ibid.,136.
45
ibid.,138.
46
Eliade,MythoftheEternalReturn,3435.
47
However,Eliadewritesonthesamepage,RecognizingthePlatonicstructureofthat
[archaic]ontologywouldnottakeusveryfar.Idisagree,andinthelastsectionofthis
paperwillarguethatthisrecognitionisverysignificantforunderstandingEliades
methodologyandconclusions.However,thepurposeofthissectionismerelytosummarize
Eliadesmethodologyashepresentsit.
14
traditionsIts not a matter of letting oneself be inspired by these exotic

myths and legends, but of creating poetically in a perspective in which the
significanceandbeautyofthePolynesianmyths,forexample,arerevealedto
the reader with a force equal to Rilke revealing to him the meaning of the
mythofOrpheus.48
But how does all of this practically work? I will present a few examples
before turning to logic of symbols which is Eliades expression for the
structure of the sacred revealed by hierophanies. On page 25 of Patterns,
Eliadeexplainshowthebasichierophanyofastonerevealsamodalityofthe
sacred, A sacred stone will manifest one modality of the sacred at one
momentofhistory:thisstoneshowsthatthesacredissomethingotherthan
the cosmic surroundings, and like stone, the sacred is absolutely
invulnerable, steadfast, and beyond change. Due to its particular
circumstances, a hierophany may become a symbol; for example, the black
stoneoftheKabawhichinfallingfromthesky,madeaholeinit,anditwas
through this holethat acommunicationcould be effectedbetween heaven
and earth. Though it passed the Axis Mundi.49 In this way, a hierophany
becomesapartofasystem,and
every hierophany in fact supposes such a systemFor instance, what I should

describe as a cryptic, or insufficiently clear, local hierophany is the custom of
carrying a green branch in solemn procession at the beginning of the spring;
whereaswhatIwouldcallaclearhierophanyisthesymboloftheCosmicTree.Yet
both reveal the same modality of the sacred embodied in plant life: the rhythm of
rebirth, the neverending life that vegetation contains, reality manifested in
recurring creation, and so on. What must be emphasized at once is that all these
hierophanies point to a system of coherent statements, to a theory of the sacred
significanceofvegetation[.]50
Hereweseehowahierophany,withoutlettinggoofitshistoricalgrounding,
isrelatedbacktoitsarchetpyeandintegratedintoasystemofhierophanies
that reveal the same modality of the sacred. This is the morphological
processunderlyingPatternsinComparativeReligion,andthemeansbywhich
Eliadedetermineswhatagivenhierophanysignifies.Thehistoricalprocess
consistsof examininghistory forthe same hierophanyorhierophanies that
reveal the same modality of the sacred, and are thus part of the same
symbolic system. Thus firstly symbolism carries further the dialectic of
hierophanies by transforming things into something other than what they
appeartoprofaneexperiencetobe:astonebecomesasymbolforthecenter
oftheworld,andsoon;andthenbybecomingsymbols,signsoftranscendent
48
Eliade,Patterns,227.
50
ibid.,89.
49
15
reality,thosethingsabolishtheirmateriallimitsandinsteadofbeingisolated
fragmentsbecomepartofawholesystem.51
Thissymbolicsystem or logic of symbolismhasaspecialplacein Eliades

methodology and ontology, roughly analogous to Platos World of Forms.
Thesesymbolicsystemsarenotconstructedbythehistorianofreligion,but
rather uncovered or revealed by him. They exist transconsciously and
autonomously, consciously in the mind of homo religious,52 and
subconsciously in his (and possibly modern mans) dreams and instincts.
What we may call symbolic thought allows man to move freely from one
level of reality to another[Symbols], as we have seen, identify, assimilate,
and unify diverse levels and realities that are to all appearances
incompatible.53Symbols,likehierophaniesingeneral,paradoxicallybecome
more than what they are while remaining exactly the same. They unite or
bridge levels of reality in objects without negating any of them. 54 The
historianofreligionshasonlytointegratethehierophaniesinquestioninto
this logic of symbolism to discover their relationship to the sacred and
everything else, and therefore their various levels of meaning. In such a
perspective this is not a closed Universe, no object exists for itself in
isolation; everything is held together by a compact system of
correspondencesandlikenesses.55
This,insummary,isEliadesontology,methodology,andhermeneutics.The
transcendentsacredmanifestsitselfindifferentmodalitiesintotheplaneof
profane history creating hierophanies, historical events which reveal or
manifest a given modality ofthe sacred or transhistoricalarchetype. These
modalities,andtheirmanifestationinhistory,areorganizedaccordingtothe
logic of symbolismwhichgovernsthestructureof theUniverse(fromthe
sacredondowntotheprofane),connectingeverythingtoeverythingelseon
everylevelofreality.Thehomoreligiosusparticipatesinthesacredthrough
religiousrites,symbols,andmyths,andinhisworld,allorder,meaning,and
51
ibid.,452;AsymbolforEliadeistechnicallythatwhichmakesahierophanymorethan
whatitisinitself,orconstitutesarevelationwhichcouldnotbeexpressedbyanyother
hierophany.Butinreality,itcouldbeanything,providedthatitembodiesorsymbolizesthe
wholesysteminquestion.SeeEliade,Patterns,448453.
52
seeEliade,NoSouvenirs,313:FirstArgument:Thesacredisanelementinthestructure
ofconsciousness,andnotamomentinthehistoryofconsciousness.Next:theexperienceof
thesacredisindissolublylinkedtotheeffortmadebymantoconstructameaningfulworld.
Iemphasizedthis:hierophaniesandreligioussymbolsconstitutealanguage,suigeneris,it
necessitatesproperhermeneutics.Inmywork,Ihavetriedtoelaboratethishermeneutics;
butIhaveillustrateditinapracticalwayonthebasisofdocuments.Itnowremainsforme
orforanothertosystematizethishermeneutics.
53
ibid.,455.
54
Eliadearguesthatreligiousexperienceenablesmanhimselftobecomesuchasymbol,a
bridgeconnectingalllevelsofreality,andamicrocosminwhichallcosmicrealitiesarealso
realitiesofhisownbeing.SeeEliade,Patterns,4556.
55
Eliade,Images&Symbols,178.
16
reality is derived through participation in the structure of the sacred. The

historian of religion attempts to distinguish hierophanies from profane
things(thedialecticofthesacred),discovertheirmeaningbylookingatwhat
modality of the sacred they manifest and/thus situating them within a
symbolicsystemofrelatedhierophanies.Thelogicofthissystemwillallow
himtoidentifythesameandsimilarhierophaniesatvariousotherpointsin
history and understand how they have been historically conditioned. This
entire process will allow the scholar to answer the question: what does a
givenreligiousphenomenonactuallymean?
Beforemovingontothesecondsectionofthepaper,Iwanttopresentthree
journal entries of Eliades that help clarify his selfidentified purpose,
precedent,andprocess,aswellasrevealthemagicofhismethodofcreative
hermeneutics. He describes an aspect of the motivation for his scholarship
thus, I want to show the cathartic function of a correct understanding of
myth. It liberates (modern) man from certain inhibitions which made him
incapableoflovinghisownprehistory(andhistory).56Helaterpresentsa
discoveryofaprecedentorpretextforhisworkandmethodasfollows:
Inatextby[Henry]Corbin,Ihavefoundthesequotations:RecitetheKoranasifit
hadbeenrevealed onlyforyourcase (Sohrawardi). If the meaningofthe Koran
were limited to the circumstances and personalities to whom it was revealed, the
Koranwouldhavediedlongago(BgitIman,eighthcentury).Thesetwotextsalone
couldjustifythehistoricoreligioushermeneuticwhichcertainofusaretryingtodo
(Corbin, myself, Ricoeurand who else for the moment?). Point of departure: a
revelation, although brought about in a welldefined historical moment, is always
transhistorical, universal, and open to personal interpretations. In fact the term
interpretations is not precise enough: it is a matter of a transmutation by the
person who receives, interprets, and assimilates the revelation. For my part, I am
going even further: the creative hermeneutic of which I have been speaking in so
many of my recent studies provokes equivalent transmutations even when we are
confronted not with a revelation of the type of that of the Koran, but also with
exotic(India,etc.)orarchaic(primitive)religiousforms.57
And perhaps most illuminatingly, Eliade elaborates on this process of

transmutation:
The meaning of my learning: I grasp the true meaning only after having gone
throughallthematerial(enormous,inert,somberdocumentation);Iwouldcompare
my immersion in the documents to a fusion with the materialto the limit of my
physicalresistance:whenIfeelImsuffocating,thatIambeingasphyxiated,Icome
back up to the surface. A descent to the center of dead matter, comparable to a
descensus ad infernos. Indirectly, the experience of death. Drowned in the
56
ibid.,3056.
57
17
documents, what is personal, original, living, in me disappears, dies. When I find

myselfagain,whenIreturntolifeIseethingsdifferentlyIunderstandthem.58
This is precisely what I have tried to accomplish in the previous section,

burying and fusing my own voice (and you, gentle reader) in Eliades
documents and words before coming up for air. I hope it has resulted in
understanding. In the spiritof following themethodologyoutlinedabove, I
attemptedtodothesameinconductingmyresearchontheYorbconcept
of or. However, in sitting down to write this next section, I was still
confrontedby themagical or noetic aspectof Eliades hermeneutics:the
leapfromhistoricalhierophanytotranshistoricalarchetype.Thequestionof
how exactly this process occurs, how Eliade identified the archetype of a
given hierophany, is not clear from his scholarly work. Despite the self
proclaimed empiricism of Eliades method, this initial leap, if empirical,
seems based on the experience of something other than mere historical
data.59Once,however,weacceptanumberoftheseleaps,wecanbeginto
see the consistency of Eliades logic of symbols and use these symbols as
guideposts or exemplars that allow for and direct the interpolation and
integrationofnewhierophaniesamongstthem.ThisiswhatIattemptedto
dointhefollowingEliadiananalysisofor.
Nevertheless,Eliadesassertionthatthissystemofsymbols(andthe sacred
whichitreveals)isautonomous,thatitisnot constructedbythescholaror
homoreligiosus,seemsimpossibletoacceptwithoutembracingEliades/the
archaic ontology.60 We will return to this issue later in the final section of
58
ibid.,92;Thisprocessisstrikinglysimilar(althoughdescribedinslightlymoredramatic
terms)totheprocessofComparativeReligiousReadingDescribedbyProf.FrancisClooney
atthebeginningofthefourthchapterofhisComparativeTheology:DeepLearningacross
ReligiousBoundaries(Oxford:WileyandSons,2010).
59
Eliadehimselfwasinconsistentonthispoint:insomeplacesheseemedtoarguethatthe
historianofreligionneednotbelieveinthearchaicontologyofhomoreligiosus,butonly
needacceptthatitwasrealfor,andletitguidehisstudyoftraditionalman.Inotherplaces,
particularlyinhisjournals,Eliadeseemstoarguethatonlyscholarswhoaretruebelievers
arecapableandqualifiedtointerpretreligiousphenomena.Allenquotessomeofhisearly
RomanianworksinwhichEliadewrites,Onemustbelieveintheexistenceofthereligious
andmetaphysicalplanesYoucannotjudgeaspiritualrealitywithoutknowingit,andyou
donotknowitwithoutcontemplatingitonitsownplaneofexistence.Onlybyloving
suprasensiblerealities(i.e.,believingintheirexistenceandautonomy)canyoujudgeand
acceptorrejectametaphysics,adogma,oramysticalexperience.(Allen,MythandReligion
inMirceaEliade,11).MyhypothesisisthatEliadedidinfactembracetherealityofthese
religiousandmetaphysicalplanesandconductedhisresearchaccordingly,andthathe
believedthatwhiletheidealhistorianofreligionwouldbelikehiminthisregard,experience
taughthimthatitwaspossibleforpeoplewhowerewrongintheirontologytoprovide
correctdescriptionsofreligiousphenomena.
60
Aspreviouslymentioned,Eliadeisinconsistentonthispoint,insomeplaceshepresents
thisontologyasbelongingonlytoarchaicman,inotherplacesitseemsthisontologyapplies
tobothhimselfandarchaicman,andinyetotherinstancesitseemsasifthisontologyis
presentedasthetruth,notjustforthehistorianofreligion,Eliade,orarchaicman,butforall
18
this paper, but for the purposes of this exercise, I simply assume that this
ontological assertion was true for the traditional Yorb person (which, by
allaccountsseemsaccurate)andtrytobracketmyownontology.AlthoughI
thinkIwasnomoresuccessfulthanEliadewasinhisownscholarship,Ileave
it to the reader to determine if the following application of his method is
fruitfulornot.
PartII:TheSecretofDestiny:TheYorbConceptofOr
Thedestinyofmanisinhisownsoul.
Herodotus
Due to the limitations of space and my erudition,61 I will not be able to

provide anything but a poor preview of what a full application of Eliades
methodologytothistopicwouldlooklike.Furthermore,thestructureofthis
section will be uncharacteristic of his method, because while most of his
essays focus on a single set of symbolic structures or archetypal realities
(such as The Sky and Sky Gods, or Mythologies of Memory and
Forgetting) inits variousmanifestations, thisessay willstartwithasingle,
butmultifacetedhierophany,theYorbmythicoritualcomplexofor,and
relateitbacktothesesymbolicstructures.
TheHead
The head appears to have near universal symbolic significance across

geographyandhistory.FromMoaistatuesofEasterIsland,toheadhunting
rites of Melanesia, the widespread ritual of coronation, the classical bust
traditionofsculpture,andthedecorationofmanyformsofofficialcurrency
(coins and now bills), the image of the head has been used to represent
personal essence, authority, and dominion. And this is no wonder: we
recognizeone another by our faces, not our hands, so the head is themost
obvious sign of individuality; and in most anthropologies, ancient and
modern, the head plays a significant role in governing the rest of the body.
The head is the part of the body closest to heaven, and is also a source of
knowledge, because other than the sense of touch, and the subtle senses
attested to by archaic traditions, the head is the source of all sensory data.
The head is not only the source of knowledge, but also reveals the idea of
sourceororiginintheabstract.InlanguagefamiliesasdiverseastheIndo
humanity.SeethefirstchapterofPatterns,theconclusionsofSymbolismoftheCentreand
SymbolismandHistoryinImagesandSymbols,andTheMythoftheEternalReturn.
61
Mostofmyreadinginthefieldofthestudyofreligioncouldandprobablydidfitinjust
oneortwoofEliadesbookshelves
19
European,Semitic,andNigerCongo,thewordsforheadalso signifysource,
essence,origin,andleader.62
But it is among the Yorb of southwestern Nigeria that the hierophany of

theheadhasperhapsrealizeditsfullestexpressioninsculpture,song,poetry,
prayer,ritual, and myth. The head, or orinYoruba,is at oncethe physical
head(orod,literally, outer head),theinnerrealityof apersonality (or
in, literally, innerhead), the seat of consciousness, a guardian spirit or
personal divinity, destiny/fate, the creator, and the allpowerful immanent
aspectofthetranscendentdeity(Olodumare).Althoughonemaybelongto
thecultofoneorafewofthe40163orishas(deities)oftheYorbpantheon,
or seems to be the only divinity worshipped by each and every traditional
Yorb person.64 In the face of such a dizzying array of attributes, one is
reminded of Eliades statement: Hierophanies have the peculiarity of
seekingtorevealthesacredinitstotality,evenifthehumanbeingsinwhose
consciousness the sacred shows itself fasten upon only one aspect or one
smallpartofit.Inthemostelementaryhierophany,everythingisdeclared.65
Similarly, the Yorb conception of or seems like a dazzling gem of
uncountablefacets,anyoneofwhichcouldserveasthesubjectforanentire
articleorbook,butinthisshortspacewewilltrytoexamineafewofthese
aspectswithaviewtothewhole.
TheMythofOr
According to Yorb mythology, each person is created in heaven before

beingbornintothehumanworld.ThebodyiscraftedbythegodOrishanla
(Obatala) from primordial clay by the command of the Supreme God,
Olodumare,whogiveslifetothenewpersonbybreathingapartofhimself,
called m, into the body. This m is the soul or vital force of the person,
whichremainswiththebodyuntildeath,whenitreturnstoOlodumare(who
may then put it into another earthbound body). But before this newly
62
ras/roshinArabic/Hebrew,Sar/sirainPersian/Hindi,kichwainSwahili,olu/oriin
Yorb.TheYorbwordforsource/origin(orsun)isdirectlyderivedfromthewordfor
head(or).
63
Asymbolicnumberindicatingcompletionortotality(400)anditstranscendence(+1)cf.
W.Abimbola,If:AnExpositionofIfLiteraryCorpus(London:OxfordUniversityPress,
1977)
64
Ademuleyaquotesthefollowingtradition:
Orilababo
ItisOrthatneedstobeworshipped
Tiabafiorishasile
Andnotthedeities
Nitorioogunloniojoiponju
Forcharmsareforthetroubleddays
Orieniloniojogbogbo
Onlyonesorstandsbymaneveryday.
inTheConceptofOriintheTraditionalYorbVisualRepresentationofHumanFigures.
NordicJournalofAfricanStudies16(2)(2007):212220,p.216,cf.R.Abiodun,Verbaland
VisualMetaphorsMythicalAllusionsinYorbRitualisticArtofOri.Word&Image3(3):
252270JULSEP1987.
65
Eliade,Shamanism,xvii.
20
animated person leaves heaven, he goes to the house of Ajala, the potter,
whoischargedwithmakingorin(innerheadsordestinies).Ajalaisoften
described as anirresponsiblerascalwho,dueto hiscarelessness,makesall
kindsofor:good,bad,andotherwise.Eachpersonmustchooseanorfrom
the potters storehouse, and this head determines (or is) a persons fate in
life. This choice of destiny is witnessed only by Orunmila, the god of If
divination, and this witnessing is of the utmost importance, because in the
descent to earth, a person forgets everything about his preexistence in
heaven. On earth, the only way he or she can learn anything about this
choiceofor,hisdestiny,isbyconsultingOrunmila,knownaselrpn(the
witnessoffate/oneslot),throughIfdivination.66
If isa divinationsystemsomewhat similarto theChineseIChing,through

whichbabalawos(priestsofOrunmila)selectandreciteasetofversesfrom
one of the 256 Odus (divinatory signatures roughly corresponding to
chapters) thatcompriseitsoral corpus. Theseverses usually consist of a
mythological narrative in which a deity or mythological character consults
the If oracle about a particular problem, the oracle prescribes a specific
sacrifice,andthedeityorcharacterperformsthesacrifice,resolvingtheissue
whichledhimtoconsultIfinthefirstplace.67Forexample,OduIreteOfun
says:
Atefuntefun
PerformedIfdivinationforthe401divinities
WhentheyweregoingtoApere(astateofperfection)
Atefuntefun
ThebabalawoofOriwhoperformedIfdivinationforOr
WhenOrwasgoingtoApere
Theywerealladvisedtooffersacrifice
OnlyOrrespondedbyofferingthesacrifice
ThesacrificeofOrwasabundantlyrewarded
OrishigherthenallOrisha(deities)
ItisonlyOrwhichreachesApere
NootherOrishacanhelp
Apartfromone'sOr 68
NumerousotherversesofIfattesttothesupremacyofor,prescriberituals
and sacrifices to honor and propitiate it, assert its role in determining the
66
cf.Abimbola(1977);W.Abimbola,"TheYorbConceptofHumanPersonality,"inLa
NotiondePersonneenAfriqueNoire(Paris:ColloquesInternationauxduCentreNationalde
laRechercheScientifique,no.544.1971);Abiodun(1987).
67
EliadewouldhavefoundinIfanidealexampleofhistheoryofmythandritual,Myth
assuredmanthatwhatheisabouttodohasalreadybeendone,inotherwords,ithelpshim
toovercomedoubtsatotheresultofhisundertaking.Eliade,MythandReality,141.
68
Ifalola,personalcommunicationseealso
http://ifalola.blogspot.com/2008_02_01_archive.html
21
fate of gods and men alike, and even seem to identify it with the Supreme
Deity(Olodumare).69
Interestingly, we find a structurally similar myth amongst the Igbo of

Southeastern Nigeria, the Akan of Ghana, and further afield, in the Platonic
andneoPlatonictraditionsofearlytolateantiquity.ChinuaAchebewrites,
"The Igbo believe that a man receives his gifts or talents, his character
indeedhisportioninlifegenerallybeforehecomesintotheworld.Itseems
there is an element ofchoice available to himatthat point,andthathischi
presidesoverthebargaining.HencethesayingObuetunyanachiesikwu,"70
meaning,that'stheagreementhereachedwithhischi.Thechifunctionsas
a kind of guardian angel or spirit double, which determines the fate of the
personinitscare,andservesasoneof,ifnotthecentralobjectofworshipin
thetraditionalIgboworld.Indeedoneschimaybemorepowerfulthanallof
the other divinities. Thus it is said, No matter how many divinities sit
togetherto plot a mans ruin, it will cometo nothingunlesshischiisthere
amongthem.71
However,apersonignoresoropposeshischiwithdisastrousconsequences,
asAcheberelatesinthemythofthegreatwrestlerwhothrewallopponents
onearthandinthespiritworld,butwasdefeatedwhenhischiappearedand
smashed him to death with its little finger. When an Igbo man fails
repeatedly at an endeavor for no apparent reason, his fellows say Chi
ekwero,His chi does not agree. The Yorb have virtually identical
expressionsaboutor(whenastrokeofluck,goodorbad,befallsus,wesay
its my head, and If attests that No orisha blesses a man without the
consentofhisor72).Furthermore,oneofitspraisenames,oroorheadat
dawn,73mirrorstheetymologyofchi,whichliterallymeansdaylight.Thus
theIgboSupremeDeity,whoisassociatedwiththesun,isknownasChukwu
(Chi ukwu, literally great chi) or Chineke (Chi na eke, Chi who creates).
AmongstcertainIgbogroups,anindividualconsecrateshisshrinetohischi
atdaybreak,whenapriestbringsthechidownfromthefaceofthesun.74
AmongsttheAkan,thevitalforce,orkra,isalsosaidtobearaycastfromthe
sunintothesoulduringitsheavenlypreexistence.Thekraisalsoregarded
as a guardian spirit or divine double, and the source of a persons destiny.
69
SeeAbimbola(1971),Abiodun(1987),B.Lawal,Ori:TheSignificanceoftheHeadin
YorbSculptureJournalofAnthropologicalResearch,41:1(Spring,1985):91103;B.
Lawal,Orilonise:TheHermeneuticsoftheHeadandHairstylesamongtheYorb.Tribal
ArtsII:2(Winter2001/Spring2002)
70
ChinuaAchebe,ChiinIgboCosmology.MorningYetonCreationDay(London:
HeinemannEduc.,1975),165.
71
ibid.
72
Abimbola(1971),81.
73
Abiodun(1987),257.
74
SeeAchebe(1975).
22
Justbeforeachildleavesheaven,itdeclaresthemannerinwhichitwantsto
live and the plans it will achieve in life. This declaration is known as the
nkrabeaordestiny(literally,thatwhichyoustipulatewhenleaving).Fate
isdeterminedbyoneskra,givenbyNyameorchosenbyonesself.75Thus,a
closebrushwithdangerelicitsthesaying,butforhiskrathatfollowedhim,
hewouldhavedied.76Likeorandchi,thekraisworshippedasaseparate
deity, even as an immanent, personal aspect of the Supreme, Lunar God
Nyame. Duringlife, the honhom [divine breath or soul] is always coupled
withthekra;butwhereasafterdeaththekralaboursupasteephillinorder
to reach heaven, theretosubmittothejudgementof Nyankopon[the Solar
demiurge], the honhom flies back to Nyame in the shape of a bird.77. After
judgment by the solar deity Nyakopon, the kra is condemned to be
reincarnated in its familial line until one of [its] descendants achieve[s] a
pure kra, thatis,has becomea samanpa, agoodspiritual being, whichcan
thenbecomeoneagainwithNyame'seternalkra.78
In his essay, The One and Only Transmigrant, Ananda Coomaraswamy

identifies the eponymous being with the the solar self, the Hindu deity
Prajapati, who according to the Vedas moves in the womb and is
multifariouslyborn;ThePersonexpiresandsuspiresinthewomb,andthen
heisbornagain,whenthou,OBreath,givestlife;Thoualone,OSun,artborn
aboutthewholeworld,whoasthesacrificial Personwaspouredoutupon
the earth from East to West.79 Coomaraswamy comments by this
Prajapati,thisbodyofoursissetupinpossessionofconsciousness,heasits
driverpassingonfrombodytobody,overcomebythebrightordarkfruitof
his acts, or rather those acts of which he, as our InnerMan, is the actuator
andspectatorratherthanthedoer.80Herewesee averydifferentcultural
coloring, but the nearsupreme divinity and description of Prajapati as the
actuatorandspectatorofallindividualactionisalsoappliedtothekra,chi,
andor.81Infact,apossibleetymologyfororisor,literallyitsees/finds.
Nevertheless, the structure of the West African cluster of myths is

recapitulated even more closely in theMyth of Er from Platos Republic. At
the end of BookX, Socrates relates the tale ofa Greek warrior who died in
battleandwastakenhometobepreparedforburial,butwasrevivedtwelve
dayslateronhisfuneralpileandrelatedhisvisionoftheotherworld.Inhis
75
Meyerowitz,27:OnyanenkrabeannikwatibeaWhatGodhasdestinedcannotbe
avoided.
76
ibid.,24.
77
ibis.
78
ibid.
79
Commaraswamy,MajorEssays,7273.
80
ibid.
81
SeeAbimbolas(1971)discussionoftheconceptofeseleg(meaninghumaneffortand
activity).Evenifoneispredestinedtosuccessbythechoiceofagoodor,onecannot
actuallyachievesuccesswithouttheseuseofonesese(856).
23
death, Er witnessed souls traveling between Heaven and Earth, the three
Fates, Lachesis (the past), Clotho (the present), and Atropos (the future),
workingthespindleofNecessityandweavingthedestiniesofmen:
Hear the word of Lachesis, the daughter of Necessity. Mortal souls, behold a new
cycle oflifeand mortality.Your daimonwill notbeallotted toyou,butyouchoose
yourdaimon; andlet him whodrawsthefirstlothavethefirstchoice, andthe life
which he chooses shall be his destiny. Virtue is free, and as a man honors or
dishonors her he will have more or less of her; the responsibility is with the
chooserGodisjustified.'[]
Allthesoulshadnowchosentheirlives,andtheywentintheorderoftheirchoiceto
Lachesis,whosentwiththemthedaimonwhomtheyhadseverallychosen,tobethe
guardianoftheirlivesandthefulfillerofthechoice:thisdaimonledthesoulsfirstto
Clotho, and drew them within the revolution of the spindle impelled by her hand,
thusratifyingthedestinyofeach;andthen,whentheywerefastenedtothis,carried
themtoAtropos,whospunthethreadsandmadethemirreversible,whencewithout
turninground they passed beneath the throne ofNecessity;and when they hadall
passed,theymarchedoninascorchingheattotheplainofForgetfulness,whichwas
a barren waste destitute of trees and verdure; and then towards evening they
encamped by the river of Unmindfulness, whose water no vessel can hold; of this
theywereallobligedtodrinkacertainquantity,andthosewhowerenotsavedby
wisdom drank more than was necessary; and each one as he drank forgot all
things.82
Here we clearly see, thousands of years and miles apart, the very same
mythical structure, the paradoxical choice of destiny, the divine nature and
guardianfunctionofthischosendestiny,andthemankindsforgetfulnessof
allthisduringhisentryintotheworld.Furtherlikenessesarerevealedwhen
we consider that another one of ors praise names is ynm, which in
ordinaryYorbmeansfateordestiny,butwhichliterallymeansthatwhich
is affixed to one.83 The or, like the daimon, is chosen and irrevocably
attached to one. One of the myths of If testifies to this aspect of or, and
linksittotheconceptofreincarnationseenintheAkanandVedicaccounts:
One day Orunmila gathered all of the gods together andaskedthem,Who
can accompany his devotee on a distant journey over the seas without
turningback?Eachdeity,includingOrunmila,boastsofbeingabletodoso,
butuponfurtherexamination,alloftheirclaimsproveempty.Thegodsare
alldumbfoundedsotheyconsultIf,whichtellsthemthatitisonlyorthat
can accompany his devotee on a distant journey over the seas without
82
FromPlatosTheRepublic,
<http://www.davidson.edu/academic/classics/neumann/CLA350/ErMyth.html>
83
Abiodun(1987),263.EventheshapeofthespindleandthroneofNecessityclosely
resemblethatofthebor,thealtarfortheoranditscontainertheilorwhichinturnserve
asmodelsfortheYorbroyalcrowns.Cf.B.Lawal,wrn:RepresentingtheSelfandIts
MetaphysicalOtherinYorbArt.TheArtBulletin,83:3(Sep.,2001):498526;H.Drewal,J.
Pemberton,andR.Abiodun,Yorb:NineCenturiesofAfricanArtandThought.African
Arts23:1(Nov.,1989):6877,104.
24
turning back, because whenever a person dies, his personal shrines of the
other gods are cast away, but his head accompanies him even into the
grave.84
Similarly, in the fourth chapter of the third Ennead, Plotinus describes the
daimonparedos,theguardianspirit that isthe guideofthe soul throughout
lifeandindeath.85Porphyry,oneofPlotinus'disciples,recordedthat,
FrombirthPlotinushad something more than did others. AnEgyptianpriestwho

had come to Rome and made his acquaintance through a friend wanted to give an
exhibitionofhiswisdomandaskedPlotinustocomeseehisownattendingdaimon
evoked.Plotinushavingreadilyconsented,theevocationtookplaceinthetempleof
Isis, for the Egyptian said that this was the only pure place in Rome. When the
daimonwassummonedbeforetheirveryeyes,agodcamewhowasnotoftheorder
ofdaimonsandtheEgyptiansaid:'Blessedareyouwhohaveagodforadaimonand
not a companion of a lower order!' Plotinus thus had as a companion one of the
more divine daimons, and he kept his divine eye continuously raised towards this
companion.86
SocratesspokeofhisowndaimonintheApology,Forpreviouslythefamiliar
divinatory voice of the daimon always spoke to me quite frequently and
opposedmeeveninverysmallthingsifIwasabouttodosomethingIshould
notrightlydo.87Similarly,Galenwrotethat,Thecauseofthepassions,that
is, of inconsistency and the unhappy life, is not to follow in everything the
divinity (daimon)withinoneselfwhoisofthesamestockandhasa similar
nature to the one who governs the whole cosmos.88 In the same vein,
Abimbolawrites:
Broadlyspeaking,therefore,one cansaythat whenapersongoesto consultIfall

he is doing is finding out the wishes of his or. If is merely the mouthpiece, an
intermediary between the inquirer and his or. If carries the message of Or and
thegodstothesupplicantandcarriesthesacrificesmadebythelattertoOrandthe
godsThegodsthemselveshavetheirownordirectingtheirdailylife.Likehuman
beings,thegodsknowthewishesoftheirorbyconsultingIf.89
84
Abimbola(1977),13342.
seeHenryCorbin,TheManofLightinIranianSufism(GreenOaks,IL:OmegaPublications,
1994);pp.1337foramorethoroughexpositionofthissymboloftheHeavenlyTwin.
86
Porphyry,LifeofPlotinus10.1430.Translation2005byRobertK.Clark.From
<http://www.prometheustrust.co.uk/Meadow_2/Greek_Philosophical_Terms/greek_philoso
phical_terms.html>.IntheFourthEnnead,Plotinusdescribedapartofthesoul,itshead,that
remainsintheheavenlyrealmsandneverfallsintothesufferinganddispersionofthe
materialandtemporalworld.
87
Plato,Apology3132Translation2005byRobertK.Clark
88
quotedinChristopherGill,TheStructuredSelfinHellenisticandRomanThought(New
York:OxfordUniversityPress,2009),280.
89
Abimbola(1977),115.
85
25
Lawal identifies this divine or (belonging to both gods and men) with
Olodumare, the Supreme Deity and head of the Yorb pantheon on the
basisofanumberofsayings,prayers,andversesofIfthatdescribethemin
thesameterms,arguingthatorisanaspectoftheSupremeBeing.90Inthe
firstoftwoparallelnarrativesfromdifferentOduoftheIfcorpus,Or,inthe
humbleformofthelittleconeofhisaltar,rollsinandsplitsthesacredkola
nut of she (spiritual power/energy) with ease after all the other orisha
(deities)hadtriedandfailedtoaccomplishthis.HeisenthronedinHeaven,
whichinfuriatestheotherorishawhoattackandtrytodethronehimintheir
jealousy,butOrsubdueseachoneofthemandsetsthemtotheirparticular
cosmictasks.91Lawalpointsoutthattheverbforsubdueusedinthisverse
d,canalsomeantocreate.Soorcanbeseenascreatingalloftheorisha
andassigningthemtheirroles,somethingnormallyattributedtoOlodumare.
In the second narrative, the orisha plot against Olodumare and ask him to
abdicatethethrone.Heagreesontheconditionthattheyruletheworldon
theirownforsixteendays.Olodumare,whoisthesourceofash,theforce
that animates the entire cosmos, cuts off its flow, and the world stops
working. The orisha, ashamed, return to Olodumare (referred to as Olr ,
theLord,literallytheownerofthehead)andpayhomagetohim.92
Duringthe RomanEmpire, as in the Yorb andAkancivilizations,subjects

paidhomagenotonlytotheirownpersonaldivinity(geniusinLatin)butalso
tothatoftheEmperororKing.93TheRomangeniuswasalsoatutelaryand
guardian deity who controlled mans fortune, and like or, had a
generative/creative aspect (from which the modern English term is
derived)asitwasetymologicallyderivedformtheIndoEuropeanrootgen,
meaningtocreate.94
In The Man of Light in Iranian Sufism, Henry Corbin conducts an extensive

analysisofcloselyrelatedsymbolsandguardianspirits,demonstratinghow
they had been identified with the angels of the Abrahamic religions and
Zoroastrianism, the Active Intellect of Peripatetic Philosophy, and the
PerfectNatureofHermeticismdescribedasthephilosophersAngelthe
philosophers initiator and tutor, and finally as the object and secret of all
philosophy, the dominant figure in the Sages personal religion. Again and
again,thesedescriptionsstrikethefundamentalnote:thePerfectNaturecan
onlyrevealitselfinpersontoonewhosenatureisperfecteachofthetwo
simultaneouslyassumesthepositionoftheIandtheselfimageandmirror:
myimagelooksatmewithmylook;Ilookatitwithitsownlook.95
90
Lawal(1985),924.
ibid.,cf.Abiodun(1987),2613
92
Lawal(1985),opcit.
93
SeeAbiodun(1987),Meyerowitzopcit,andJ.C.Nitzsche,TheGeniusFigureinAntiquity
andtheMiddleAges(Columbia:ColumbiaUniversityPress,1975).
94
cf.Nitzscheopcit.
95
H.Corbin,ManofLight,17.
91
26
The 17th Century Shcite philosopher Qz Sacd Qomm, similarly asserted

that theface thatGodshows to manisthe facethatman shows toGod,96
andhiscontemporaryandfellowphilosopherMullaSadraheldthateachsoul
comes from a specified point of origin amongst the spiritspointsoforigin,
and the location of this point is specified by its connection to or being
governed by oneof the Names or Attributes of God. This point of origin is
also the souls point of return of to God. This Divine locus or origin and
return is unique to every individual soul and thus the path traversed from
thesouloutintotheworldandbacktoGodisalsounique(thereareasmany
pathstoGodastherearesouls),andisdetermined,obviously,bythelocation
ofthispoint.Infact,onecouldsaythatthispathiswhatthesoulbecomes
as it goes through life headed back towards God. Therefore, the unique
natureofeachsoul,andwhatitbecomes,i.e.,thepathittakes,isdetermined
bythisuniquelocus,whatitis,was,andwillbeindivinis:
When humans ask God to guide them along the straight path in verse six of the
Qurans first chapter, they therefore ask for nothing but guidance upon their own
path, which will lead to their felicity. This is why Sadra goes on to make a subtle
distinction between the different paths available to a person and the path
appropriatetohimorher:ItisjustasGodsays,Anddonotfollowthepaths,forthey
will divert you from Gods path [6:153], that is, the path which is for you contains
felicity and salvation,What Sadra seems to have in mind here is that since each
individual has a path to God specific to him or her, the other paths which are
availabletohimorherarenotactualoptionsintermsofhisorherreturntoGod.A
personhastheoptiontotreaduponthem,butthetruthis,inaccordancewithhisor
herinnatedisposition,thereisonlyonepaththatisopentohisorhersoul,anditis
thatpath that mustbefollowed.Sadra then saysthat not everyone whoreturnsto
Godwillattainfelicity.Thisisbecause,inaccordancewith thedivinedecree,there
aresomewhomustendupinmiseryandwretchedness,andsomewhomustendup
in felicity. Thus, while all souls return to God, some meet what classical Islamic
theologyreferstoasGodsattributesofbeauty,whicharemanifestedthroughsuch
divinenamesasthegentle,thekind,andtheloving;whereasothersmeetGods
attributes of majesty, which are manifested through such divine names as the
overpowering,thevengeful,andthewrathful.97
Here again, the divine originofdestiny andits simultaneousunity withthe

soul are emphasized, along with the resulting paradox of the unity of
freedomandfate.Inallofthesediversemanifestationsofmythanddoctrine
wecanseethesamemodalityofthesacred,thesamearchetypalrealitythat
shinesthroughthemythofor.
96
SeeH.Corbin,EnIslamIranien:Aspectsspirituelsetphilosophiques,TomeIII:Lesfideles
damouretShiismeetsufisme.LivreIII:RuzbehanBaqliShiraziandtheSufismoftheFideles
dAmour.(Paris:Gallimard,Bib.desIdees,1972).
97
Dr.MohammedRustom,personalcommunicationandFromPhilosophicLanguageto
MythicDiscourse:MullaSadrasAnthropologyoftheAfterlife,paperdeliveredatAmerican
AcademyofReligionConferenceinMontreal,2009.
27
TheMeaningoftheMyth:Character,Destiny,Divinity
Characterisdestiny.
BOrbafewIfOrimarriesIwa(character)
BwbafeorAndIwamarriesOri
AiyeagnrgTheworldwillbewell
Heraclitus
Yorbsong
Olodumare,Olori,Olorun,Eleda,Oluw
SupremeBeing,LordofHeaven,Creator,LordofExistence
PraisenamesforOlodumare
Oreni,l'Eldeni
One'shead/destinyisone'screator
Yorbsaying
Hewhoknowshimself,knowshisLord
HadthoftheProphetMuhammad
Now we must emerge from this process of immersion in the various

hierophanies and systems of symbols described above to answer the
question: what does it all mean? Eliade himself gives us a key to
understandingthisparticularmodalityofthesacred:
For Plato, philosophy helps you remember the Ideas; more precisely to remember
the situation of the soul in postexistence and preexistence when the soul
contemplatedtheIdeas.FortheAustralians,initiationrevealstoyouthatyouwere
alreadyhere,intheseplaces,inthedawnoftime,inillotempore,youweresuchand
suchcivilizinghero.This mythicalpersonage servesasa model: theinitiates must
repeat what he did in the beginning. But through the initiation, you discover that
this mythical personage is you yourselfas you appeared for the first time.
Ultimately, you are a repetition of yourselfas you were in the beginning,
exemplary.98
Thismythicalthemecanbeanalyzedaccordingtothefollowingelements:1)
forhomoreligiosus,character,reality,andhappinessareattainedbyaligning
oneself with, or participating in, ones own unique archetype, 2) this
archetype is at once ones destiny, ideal self, and guardian spirit, what one
wasinillotempore,3)homoreligiosuswantstobewhathe(hisarchetype)
98
Eliade,NoSouvenirs,182;Eliade,Myths,RitesandSymbols,55.
28
is,andiswhathewantstobe(hisdestiny);thatis,manishisarchetype,
andhisarchetypalselfchooses/manifests/createshisdestinyinaccordance
withitsownnature,4)Thisarchetypalselfis divineandopensupontothe
transcendent sacred. Eliades creative hermeneutic reveals this same
symbolic logic, or modality of the sacred, manifesting itself in the
mythologies of or, kra, chi, daimon, guardian angel, solar self, Perfect
Nature,anddivinelocusoforigin/return,inspiteoftheirvastlydifferent
culturalandhistoricalcontexts.
IntheYorbcase,apersonlearnsanddevelopsgoodcharacter(w,which
also means existence; things exist only insofar as they have character) by
consulting the If oracle about a significant event or decision in his life.
Through a mythical narrative from the If corpus, a persons or
communicatesitswishesandwhatitwoulddo(orhasdoneinillotempore)
inthisevent,revealingtheway(thenecessaryrituals,taboos,andsacrifices)
forthepersontoreintegratehimselfwithhisarchetype,realizinghisdestiny
andbecomingimmortal(astheprayercontainedinIfsays,ormdamida
Iye, N k m,Iregbogboni temi, mlni ti mksMy or giveme life,
empowermetoovercomemortality/Ishallnotdie,Letallgoodthingsbelong
tome,Aslightbelongstothegodofsunrise99).
Butwhataboutthepersonwithabador(olrbrk)?Ifhisarchetypeor
destinyistonothavecharacter/existence,ishestillfulfillinghisdestinyand
manifestinghis archetype? The answerdependson perspective. From the
human side, lookingup, wehave forgottenthenatureof ouror, andso it
wouldseemthateitheronesbadactionsspoiledonesgooddestiny,orthat
onesbaddestinythwartedonesgoodefforts(hencethesayingenilorrere
tiknw,wlomaborrejethepersonwithgooddestinybutwithout
character,itischaracterthatwillruinhisgooddestiny).Butfromthedivine
side,lookingdown,allofapersonsdecisionsarereallyjustrepetitionsof
his primordialchoice ofor,infact, theperson isjusta manifestation of his
or, an unfolding in time of all of its potentiality, hence the saying ori eni
lEledaenionesorisonesCreator.100
Sofromthehumanside,destinyischaracter(characterseemstodetermine
ones destiny), but from the divine side, character is destiny (destiny
manifestsitselfascharacter).Bothperspectivesareright,butthedivineor
archetypalperspectiveismoresobecauseitisontologicallypriororsuperior
tothehumanone.Sotheunfortunatesoulwithabadorisstillfulfillinghis
destinyandmanifestinghisarchetype,buthisororarchetypalself,although
more real thanhiminand of itself, isless realthan agoodor. As If says,
99
quotedinAbiodun(1987),263.
Wecanimaginetheconeoforwithitspointataparticularlocationonthefaceofthe
sun,thefaceofdivinity.Thispointismanifested,expandedoutwardanddownward,to
formthecircleofapersonslife.
100
29
OrikanoburunileIfe;tiwanikanlosoro101Thereisnotonebadorin
IleIfe (the sacred city, here symbolizing heaven), it is cultivating character
that is difficult. Because or occupy a higher ontological place than their
humancounterparts,relativetopeople,theyarenotbad,butsomearebetter
than others, that is, some lead to lives of better character than others. But
whatofhumanwillandresponsibility?
This question has been taken up by many anthropologists and scholars of

African Philosophy who have argued that the Yorb concept of or is
fatalist,102softdeterminist,103orvoluntarist,104orthattheorislikeFreuds
unconscious.105Theirextensivedebateshaveformedthebasisofdozensof
articles and fascinating studies, but from the Eliadean perspective, they all
commit the classic error of approaching a religious phenomenon as
philosophy. From his mentor Nae Ionescu, Eliade inheritedthenotionthat
there are three planes of knowledge and reality: the religious, the
philosophical,andthescientific,eachwithanappropriatemethodofinquiry.
Theworstsinascholarcancommitistoconfusetheselevelsintryingtouse
a lower method to understand a higher level (i.e., trying to study the
philosophical as empirical science, or the religious as philosophy).106 By
seeking to reduce it to philosophy or psychology, these scholars
fundamentally misunderstand what the or myth actually is, and therefore
misinterpretwhatitsays.107However,thisdoesnotmeanthatphilosophical
or systematic exegesis of a myth is impossible, as Eliade writes, myth
expresses in action and drama what metaphysics and theology define
101
QuotedinFayemi,HumanPersonalityandtheYorbWorldview:AnEthicoSociological
InterpretationTheJournalofPanAfricanStudies,2:9(March2009),170
102
SeeBarryHallen,TheGood,theBad,andtheBeautiful:DiscourseAboutValuesinYorb
Culture(Bloomington:IndianaUniversityPress,2001);E.B.Idowu,Olodumare,Godin
YorbBelief(London:Longmans,1970);E.O.Oduwole,TheYorbConceptsofOriand
HumanDestiny:AFatalisticInterpretation.JournalofPhilosophyandDevelopment2(1&2):
4052;S.Oladipo,PredestinationinYorbThought:PhilosophersInterpretation.Orita:
JournalofReligion.XXIV(1&2):3451.
103
SeeO.A.Balogun,TheConceptsofOriandHumanDestinyinTraditionalYorbThought:
ASoftDeterministicInterpretation.NordicJournalofAfricanStudies16:1(2007):116130;
S.Gbadegesin,'nyn,TheYorbConceptofaPerson',inP.H.CoetzeeandA.P.J.Roux
(eds)TheAfricanPhilosophyReader(2nded.):175191;M.A.Makinde,APhilosophical
analysisoftheYorbConceptofOriandHumanDestiny.InternationalStudiesin
Philosophy,17:1:5469;S.A.Ali,TheYorbConceptionofDestiny:ACriticalAnalysis.
JournalofPhilosophyandDevelopment1&2(1):100106.
104
KolaAbimbola,YorbCulture:APhilosophicalAccount(YorbCultureinContext)
(Turnhout:IrokoAcademicPublishers,2005).
105
RobinHorton,SocialPsychologies:AfricanandWestern.AnessayaccompanyingMeyer
FortesOedipusandJobinWestAfricanReligion(Cambridge,CambridgeUniversityPress),
4182.
106Allen,MythandReligioninMirceaEliade,9.
107SeeEliade,MythandReality,148,everyattempttointerpretGreekmyth,atleastwithina
cultureoftheWesterntype,isinsomesortconditionedbytheresponseoftheGreek
rationalists.EliadesdiscussionofthemisinterpretationofGreekmythscouldapplyequally
welltothecaseofYorbmythologyinWesternacademicinstitutions.
30
dialectically.108Infact,theexperienceofthesacredistheoriginofallsuch
discourse, as the mythology engendered by such experience is later
elaboratedandsystematizedbymetaphysicalspeculation.109However,any
such attempt at systemization must maintain the opening to the
Transcendentinherentinthemythandnotconfuse thelevelsofexistence
unifiedinthesymbol.
Fromthis methodologicalstandpoint, Iargue that the academic accounts of

or asfatalism, softdeterminism, or voluntarism are all correct, butalso all
wrong because they are all premised on the absolute difference between a
personandheror.Thefatalistsassertthatapersondoesnothaveanyfree
willorchoicebecauseitisonesorandnotonesselfthatdeterminesones
fate.Thesoftdeterministsholdthatonesorcanbealteredorinfluencedby
ones hardwork, sacrifices,andcharacter,whilethe voluntaristsargue that
ones or is simply what one makes of oneself given the uncontrollable
circumstancesoflife.Alloftheseaccountsfindbothsupportandopposition
in the religious rites, myths, and orature of the Yorb. This union of
opposing attributes and perspectives (coincidentia oppositorum in Eliades
language) characterizes not only or, but myths in general. Eliade writes,
mythrevealsmoreprofoundlythananyrationalexperienceevercould,the
actualstructureofthedivinity,whichtranscendsallattributesandreconciles
all contraries[this] coincidentia oppositorum is one of the most primitive
waysofexpressingtheparadoxofdivinereality.110
In the case of or, the coincidentia oppositorum of fate and free will can be
understood by considering that or is also the nexus of the human and the
divine. In or, human will (choice) is not separate from divine will (fate),
hence the paradox of the heavenly choice of fate. A person always has
choice, but she has already made this choice in divinis, in illo tempore. But
thisillud tempusis not thehistoricalpast, but rather theeternal present of
mythandritual;so,conversely,apersonsfateissealed,buthehimselfseals
it every time he makes a decision. In the words of one Yorb priest, it
(emi)chooseswhatitwillcometodoSoalsoitistheactoftheselfwhenit
is with the supreme deity (Olorun). 111 The choice of or in heaven is the
archetype and source ofallthechoices a personwill evermakein life, and
thishumanchoiceisnototherthanthedivinechoice.Weareultimatelynot
other than our or, and through our or, we are not other than Olodumare,
and so our choices, all of our exercise of free will, is not other than our
destiny.Itisonlywhenweleavetheunityofeternityandthesacredandare
plunged in profane time and multiplicity that these aspects seem
contradictoryandparadoxical,asintheYorbsayingaknl,ayand,A
108Eliade,Patterns,418.
109Eliade,MythandReality,139.
110Eliade,Patterns,419.
111Hallen,TheGoodtheBadandtheUgly,52.
31
dy tn, oj nkn niWe knelt (in heaven) and chose our destinies, but
whenwearrivedonearth,webecameimpatient/troubled.112
Inconclusion,orisourdivineself,morepowerfulthananyorisha,andbeing
identifiedwithOlodumare,istheindividual,personalaspectoftheSupreme
Being,thefaceGodturnstowardsus.113Justastheouterorphysicalhead
(orod) is thevessel of the innerhead(orin)anddetermines thefateof
the rest of the body, humans are the chosen vessel of Olodumare and
determinethefateoftheworld,asIfsays:
awagegebieniyan,
awaniOlodumareyan
latilotunileayese,
Eniayanniwa...
Weashumanbeings,
WearetheGodselect,
designatedtorenewtheworld,
Wearethechosenones.114
But our destinies do not absolve us from effort and struggle, in fact they
decreeitforus/wehavechosenitforourselves.AsIfsays:
IfdivinationwasperformedforStruggle
Whowascomingfromheaventoearth
Weareonlystruggling
Allofus
Thosewhochosegooddestiniesarenotmany
Weareonlystruggling
Allofus
Weareonlystruggling115
In this particular struggle to describe an aspect of Yorb mythology, as in

anyexegesisofmyth,wefindthatnoexplanationcouldeverbecomplete.In
Eliades words, There is always a kernel that remains refractory to
explanation, and this indefinable, irreducible element perhaps reveals the
real situationof man in the cosmos116 And yetintheYorb case,oris
boththeimpossiblekernelthatencapsulatestherealsituationofmaninthe
cosmosandthesolutionwhichbreaksitopen.Noonebutthelittleconeof
orcouldcrackthesacredkolanutofOlodumareandsetthecosmosinorder.
112Abimbola(1977),113;cf.BoethiusConsolationofPhilosophyinwhichtheangelof
Philosophy(hisgenius)comestohimandresolvestheparadoxofGodsforeknowledgeand
GodsjudgmentbyshowinghimthatGodisoutsideoftime,andthatfreewilland
foreknowledgeareunitedintheatemporal.
113Olodumarehasnoshrines,cult,orimagesintraditionalYorbreligion.
114B.A.Ademuleya,TheConceptofOriintheTraditionalYorbVisualRepresentationof
HumanFiguresNordicJournalofAfricanStudies16:2(2007):214.TheYorbwordfor
person,nyn,ishereetymologicallyandmythicallyderivedfromthephraseeniayanone
whoischosen.
115Abimbola(1977),147;cf.IbnalcArabsdiscussionofthestrugglersinhisexegesisof
theQranicverse,youdidnotthrow,whenyouthrew,butGodthrew.InW.C.Chittick,The
SufiPathofKnowledge(Albany,NewYork:StateUniversityOfNewYorkPress,1989),211.
116Eliade,Shamanism,xiv.
32
PartIII:ConclusionandCriticism
HavingattemptedtooutlineanddemonstrateEliadescreativehermeneutic,
I will now trytoevaluate thebenefits andlimitations ofthis approach,and
compareittoComparativeTheologicalapproaches.J.Z.Smithwrote,Ihave
often observed to students that a methodological or theoretical position is
not some magic wand that makes problems disappear. Each position
assumedentailscostsandconsequences.Thequestionisnotoneofdeciding
on solutions, but of choosing what set of costs one is willing to bear.117 I
agree wholeheartedly with Smiths assessment. Every methodology is a
limitationofinquiryandexposition(oneaskssomequestionsandnotothers,
and writes down some things, passing over others in silence), so scholars
must assess their own goals, the nature of material, and the nature of the
differentmethodologicalapproachesavailabletothemwhendecidinghowto
approachatopic.
Eliades creative hermeneutic has many strengths: it attempts to approach

religion as religion, without reducing a religious phenomenon to its given
psychological,historical,orpoliticaldimensions,whileatthesametimenot
ignoring these otherdimensions.Thismethodologyrequires the scholar to
taketheworldviewpresentedinthesubjectofinquiryseriouslyandallowit
to transform him or her. However, this personal dimension, the need to
virtually adopt the perspective of the object of inquiry, is both the greatest
strengthandweaknessofthismethod.Suchataskisincrediblydemanding
(perhapsevenimpossible)fortheseriousscholar,andwhilethisHerculean
labormayallowthescholartoproducecreativeandcoherentinterpretations
ofmyths and symbolsthat arecongruouswith thetraditionsin whichthey
reside,itraisesmanymoreissuesaboutthevalidityofsuchefforts.Without
delving into the messy politics of representation, suffice it to say that the
possibility, desirability, and accuracy of such a project depends upon ones
epistemology and ontology. The emerging field of Comparative Theology
offers some important ways of responsibly and rigorously addressing this
personalandtransformativeaspectofthiskindofwork,butIwillreturnto
thisshortly.
I believe this is the main reason thatEliades work has fallen out of vogue;
leaving aside the largely ad hominem political critiques, most criticism of
Eliade has focusedon the slippage between his own personal ontology and
viewsandthoseofthearchaicmanhesoughttorepresent.118Inalmostall
of his works, it is difficult to distinguish Eliade the man from Eliade the
117Smith(2000)Part2,351.
118T.Masuzawa,InSearchofDreamtime:TheQuestfortheOriginofReligion(Religionand
PostmodernismSeries)(Chicago:UniversityOfChicagoPress,1993).
33
scholar from Eliades archaic man, indeed passages from his journals
frequently find their way into his books without significant alteration.
Moreover, Eliade was clearly profoundly and personally shaped by the
material he studied, to the extent that the line between this is how the
primitive sees the world and this is how the world is vanishes and
reappearslikeaghostinEliadeswritings.
Thisis not necessarilya problem, but it is aposition thatmeritsexposition

and defense. One cannot describe how a religious person views the world,
without (even if only implicitly) adopting some kind of rudimentary
understanding of how the world is; i.e., whether or not things exist, or the
lawsofnatureareregular,ortimeandspaceexistinacertainway,etc.All
kindsofcoherent,mutuallyexclusivepositionsarepossible,andeachhasits
own methodological consequences. If we take Eliades ontology to be
identical or at least very similar to the archaic ontology outlined in his
works (and I believe we have goodreasontodo so), thenI thinkwewould
find that it has a strong resonance with our understanding of the
perspectivesof socalled archaic peoples. In fact,Eliadelooks toarchaic
maninmuchthesamewayashisarchaicmanlookedtomythicalfigures:
asdistantexemplarsthatcanbeusedtocreateorder,meaning,andrealityin
the world. This creative or even performative aspect of Eliades
hermeneutichas,unfortunately,beenlostonmostofhiscritics.
Nevertheless, the ontological foundations of Eliades methodology are

particular, and being particular, are not universally held. It would be
difficult, and perhaps very interesting, to try to apply Eliades method to
traditionswhichrejectthisontology,suchaspostmodernorpsychoanalytic
circles,orevenearlyMadhyamikaBuddhistphilosophy.119However,Eliade
claims that his archaic ontology is not a priori, but is rather empirically
derived from his sources, indicating that perhaps his methodological
ontology could be transformed by new sources of data. This potential for
reflexivityisagreatstrengthofthemethod.
Intheexerciseofthispaper,IfoundthatEliadesmethodallowedmetosee
connectionsthatIhadneverpreviouslyimaginedbetweentheYorbmyths
withwhichIwasraisedandothermythsandconcepts,butthewayinwhich
I made these connections was certainly intuitive and not systematic. After
following up a given intuition about the relationship between, say, or and
genius,Iwouldsystematicallylookforsimilaritiesanddifferences,butwhile
Eliadesmethodwasveryhelpfulinderivingmetaphysicalmeaningabouta
givenmodalityofthesacredfromthesesimilarities,andhistoricalmeaning
from their differences, it limited my examination of the aspects of the
transcendent sacred (assuming Eliades ontology) revealed by their
differences.
119SeeEliade,AHistoryofReligiousIdeas,forsuchefforts.
34
Moreover,aspreviouslydiscussed,Eliadedoesnotprovideajustificationfor
theleapfromareligiousphenomenontoitsarchetypethatmakesthewhole
comparative project possible. I hold to the Hermetic principle that
everythingisineverything,andthusanythingcanbereadintoanything.
Given a particularmyth,Imay seea symbol ofthe union ofthedivine with
the human, while another scholar may see a symbol of patriarchy, and yet
another may see it as an expression of repressed libido or class conflict.
Whichoneofusisright,andinwhatway,andhowdowetell?IfEliadehad
been more consistent and transparent in his presentation of his own
philosophicalpositions,Ithinkhecouldhaveansweredthesequestionsand
madehismethodologythatmuchstronger.However,itisalsoprobablethat
Eliadewasengaginginakindofupaya,orintentionalruse.Byconcealinghis
philosophical presuppositions, he may have made his work and the
conclusionshederivedfromitmorepalatabletohiscolleagues.
In the end, I deemed my exegesis of the myth of or according to Eliades

creativehermeneuticstobealimitedsuccess,inthatitprovidedananswer
to the question of what the myth means without reducing the myth to this
interpretation,closingthedooronotherinterpretations,orcuttingthemyth
off from the sacred. However, I found that this method limited the
explorationofdifferenceamongstthesourcematerial,anddidnotallowfora
discussion of why I held my interpretation to be more correct than other
valid interpretations, i.e., my own philosophical presuppositions. In one
sense,Eliadesmethodologyallowedmetobehonestinthatitpermittedme
totakethemythseriouslyandasapplicabletomylife,hereandnow;andit
further allowed me to demonstrate the kind of intuitive, associative
processes that are at work whenever I try to understand or explain
something.However,IthinkitmademedishonestinthatIwasnotableto
presentasufficientlyclearboundarybetweenmyinterpretationofthemyth
andthemythitself.
I think it would have been better to take an approach more similar to a

traditionalcommentary;thatis,topresentthereaderwithafulleraccountof
theYorbsourcesbeforebeginningthecomparativeprocess,asthiswould
allowhimorhertodevelopamorecompleteresponsetotheparticularmyth
before moving on to examine others. But this was not Eliades style or
method. Moreover, his methodmakes it all too easy to read whatever one
wants into anygivenreligiousphenomenon,andthis isdangerousnotonly
for the scholar seeking to accurately portray a religious phenomenon, but
also for the scholar who, like Eliade, is looking for new ways of
understanding the world. There is not much new about ones old
presuppositionswrappedindifferentmythologicalclothing.
ThisisperhapsComparativeTheologysgreatestadvantagewhencompared
to Eliades method of doing a comparative study or history of religion. By
35
emphasizing and even foregrounding his commitments, the comparative

theologian is paradoxically more open to revising them and distinguishing
themfromthoseinherentintheobjectofstudy.WhereEliadestrivesfora
kindoftranscendentscholarlyobjectivity,ComparativeTheologythriveson
the transformation of a particular scholarly subject. This, I believe, is the
fundamental difference that separates these otherwise strikingly similar
methods.
Comparative Theology and the comparative study of religion (what Eliade

calledtheHistoryofReligions)haveagreatdealincommon.Asmentioned
earlier, Eliades method of research through transformative reading bears
striking similarities to Clooneys description of the analogous process in
Comparative Theology in the fourth chapter of Deep Learning; both seek to
taketexts,rites,andauthorsfromdifferenttraditionsseriously,ontheirown
terms, and discover what they can say to us today; both view this task as
having been necessitated by the explosion of diverse religious perspectives
into public and academic spheres (compare the first pages of Eliades The
Quest to those of Clooneys Deep Learning); and both try to achieve these
goals while holding themselves to the highest standards of academic rigor.
This simultaneous commitment to deep religious or metaphysical insights
and a critical evaluation of academic facts is perhaps the most important
element shared by the Eliadean tradition of the Comparative Study of
ReligionandthatofComparativeTheology.Infact,Eliadestwodimensions
of History and Religion, as defined above, are closely mirrored by
ClooneysdimensionsofComparativeandTheology.120
However, as noted above, Comparative Theology differs from the

ComparativeStudyofReligioninthat,intheformer,theparticularreligious
commitments of the scholar are the explicit starting point of investigation,
whereas the bracketing of these commitmentsisone ofthe firstthingsone
mustdointhelatter.AsClooneywrites,
Comparativetheologymustnotbeconfusedwithcomparativereligion,sincefaithis
anecessaryandexplicitfactorintheformerandnotinthelatter,whereitsinfluence
might even be ruled out. But the fields need not be separated entirely, since
comparative theology still has to measure up to expected disciplinary standards
regardingthereligionsbeingcompared.121
Transparencyandvulnerabilityarekeytothismethod,tothetransformative
encounter with ideas and texts from a different religious tradition. The
explicit acknowledgement of ones convictions not only makes them
transparent to the reader, but also tooneself; and in coming to terms with
ones convictions as convictions, as deeply held truths, the comparative
120Clooney,DeepLearning,1011.
36
theologiancanbecomemoreawareofthefactthattheseconvictionsarenot
universally apparent or held, making him or her more open to different
perspectives. Ironically,comparativetheologysemphasison theparticular
and the personal opens it up to a broader universe of traditions and
perspectives. The vulnerability engendered by this openness is the key to
allowing the study of different religious traditions to transform the
comparative theologians own understanding not only of the subject
material,butofhisorherownconvictions.
While Eliade seems to have taken a similar approach to his material, this
aspect of vulnerability and transformation was not explicit in his
academic works, and seems markedly absent from the works of other
scholarsofComparativeReligion,suchasEliadesstudentJ.Z.Smith.Eliades
evocation of the dictum read the Koran as if it had been revealed only for
yourcaserevealstheimportant,althoughofteninvisible,rolethatthiskind
of reading plays in his methodology. Comparative theology takes up this
existentialconcerninparticularlyproductiveways,andbyexplicitlyfocusing
onthismethodofengagingwithreligiousobjectsofstudy,providesaflexible
framework in which both methodology and epistemology underlying the
process of comparison can be explicitly justified and simultaneously
transformedbytheworkitself.
One of the greatest weaknesses of Eliades method lies in the fact that he
doesnotexplicitlydefinehisunderlyingepistemologyandontology,leaving
himopentocritiquesofhisseeminglymagicalmethodofintuitingmeaning
from hierophanies, and accusations of trying to pass of his own beliefs as
those of archaic man. The methodology of Comparative Theology allows
scholars of multiple religious traditions, to first of allname and claim their
own positions, however complicated they may be, visvis the material on
question and lift the curtain separating the reader from the scholars
epistemologyandpersonalperspective.Thissecondtransparencyallowsthe
scholar to explain, defend, and perhaps even revise the intuitive processes
that are so often an integral part of this kind of work. I believe Eliades
Platonic ontology and epistemology is what allowed him to make the
intuitive leaps from particular hierophanies to universal modalities of the
sacred, but I believe part of the reason he never got around to writing an
explicit exposition of his methodwas that the academic climate of his time
was becoming hostile to seemingly mystical ideas such as the Platonic
recollectionheespoused.
Thisfactiseventruertoday,andalthoughClooneydoesnotexplicitlyoutline
a particular epistemology or metaphysics underlying the process of doing
comparativetheology,hismethodallowsindividualscholarstodoso,andfor
the experience of encountering different epistemologies and ontologies to
change ones own. This double transparency, of commitments and of their
relationtoonesmethodology,canbeaneffectiveantidotetotheproblemsof
37
puppeteering, wherein scholars use their objects of study as a thin

disguisesfortheirownviews,andofthereductionofareligioustraditionor
phenomenontoascholarslimitedgraspofit.
Clooneys account strikes me as simply a more honest description of what

goes on when Iread andwrite papers. Inemploying Eliadesmethod, Ihid
my own commitments from the reader, and my relationships with the
varioustextsIread,bothofwhichIbelievewerekeyinallowingmetogain
theinsightsandintuitionswhichconnectedGreek, Akan,andYorubamyths
tooneanotherandtomorecontemporaryphilosophicalconcerns.
If I were to have conducted this methodological exercise according to the

methods outlined by Clooney, I could have described how delving into the
source material from the Greek and Islamic traditions (which have shaped
me as much, if not more than the Yoruba traditions of my forefathers),
particularly certain passages which didnt make it into the article, radically
changedthewayIunderstoodthemythsofor,andconversely,howstudying
the myths of or profoundly changed the way I understood aspects of the
GreekandIslamictraditions.Perhapsmosttelling,however,wasthewayin
whichthisprojectcreatedanewcrystallizationofmyunderstandingoffate
andfreewill,anissuethathastroubledmesincechildhood.
But comparative theology, in its current forms, has a particularly Christian

coloring, and the expositions of its approach seem disproportionately
influencedby Christian and Hindutraditions. Thelanguageof vulnerability
and emphasis on personal experience strikes me as particularly Christian
and Catholic, however, this need not be a problem. To Clooneys credit, he
hasleftaccountsofthemethodologyofComparativeTheologyopenenough
tobetakenupandmodifiedbyscholarsfromdifferentreligioustraditions.It
willbeinterestingtoseeiffieldisflexibleenoughtoaccommodatedifferent
(i.e.Islamic,African,andotherindigenous)traditionsofstudyingmultiple
religionswhichmayresultinmarkedlydifferentapproaches.Themainpoint
is, in Clooneys words, No one needs to put aside faith and its hope when
working as a scholar, although we do need to be able to learn vulnerably
withoutlettingevendeeplyheldtruthsbecomeanobstacletolearning.122
OliverSacksoncecomparedDr.P,hispatientwithvisualagnosia,toasimilar
case, But the saddest difference between them was that Zazetsky as Luria
said, fought to regain his lost faculties withtheindomitabletenacityof the
damned,whereasDr.P.wasnotfighting,didnotknowwhatwaslost,didnot
indeed know that anything was lost. But who was more tragic, or more
damnedthe man who knew it, or the man who did not?123 Despite the
flawsofEliadesmethod,onesimilarlywonderswhetherhe,inhisquestfor
123Sacks,TheMan,16.
38
transcendentreligiousmeaning,orhispostmoderncritics,intheirrejection
oftheveryidea,aremorelost.
Onafinal,personalnote,althoughIfoundEliadescreativehermeneuticsto
bepowerful toolsforcomparative analysisof thekindI hopeto conduct in
thefuture,Iworrythatitcantooeasilyturnthehierophanies,thewindows
onto the transcendent that it studies, into mirrors, reflecting the priorheld
beliefs of the scholar. Thus, if I were to be completely honest, my main
methodologicalinspirationcomesnotfromthe20thcenturystudyofreligion,
norfromthepredominantlyChristiantraditionofComparativeTheology,but
rather from the 12th13th century Andalusian Muslim mystic Ibn alcArab,
whowrote,
Ingeneralmostmenhave,perforce,anindividualconceptoftheirLord,whichthey
ascribeto Himandin whichthey seek Him. So longas theRealityispresentedto
themaccordingtoittheyrecognizeHimandaffirmHim,whereasifpresentedinany
other form, they deny Him, flee from Him, and treat Him improperly, while at the
same time imagining that they are acting toward Him fittingly. One who believes,
believes only in a deity he has created in himself, since a deity in beliefs is a
construction. They see only themselves and their own constructions within
themselves. So beware lest you restrict yourself to a particular tenet, for you
wouldforfeitthetrueknowledgeofwhatis[theReality].Therefore,becompletely
andutterlyreceptivetoalldoctrinalforms,forGod,MostHigh,istooAllembracing
andGreattobeconfinedwithinonecreedoranother.124
Orashesaidmorepoetically,
Myheartcantakeonanyform:
Ameadowforgazelles,
Amonasteryformonks,
Atempleforidols
TheKa'baforthecirclingpilgrim,
ThetablesoftheTorah,
ThescrollsoftheQuran.
MyReligionisLove;
Whicheverwayitscaravanturns,
Thatismyreligionandmyfaith
Bibliography
Abimbola,Kola.YorbCulture:APhilosophicalAccount(YorbCultureinContext).
Turnhout:IrokoAcademicPublishers,2005.
124IbnAlcArab,TheBezelsofWisdom(trans.R.W.JAustinClassicsofWesternSpirituality
Series),Newedition(NewYork:PaulistPress,1980),137.
39
Abimbola,Wande."TheYorbConceptofHumanPersonality,"inLaNotionde
PersonneenAfriqueNoire.Paris:ColloquesInternationauxduCentreNationaldela
RechercheScientifique,no.544.1971.
Abimbola,Wande.If:AnExpositionofIfLiteraryCorpus.London:Oxford
UniversityPress,1977.
Abiodun,Rowland."VerbalandVisualMetaphorsinYorbRitualisticArtofthe
Ori,"Word&Image3(3):252270JULSEP,1987.
Ademuleya,B.A.TheConceptofOriintheTraditionalYorbVisual
RepresentationofHumanFigures.NordicJournalofAfricanStudies16(2):212220
(2007)
Allen,Douglas.MythandReligioninMirceaEliade(TheoristsofMyth).1ed.New
York:Routledge,2002.
Allen,Douglas.Structure&CreativityinReligion(ReligionReasonSer.:No14).First
Editioned.Berlin:MoutonDeGruyter,1978.
Chittick,WilliamC.TheSufiPathofKnowledge.Albany,NewYork:StateUniversity
OfNewYorkPress,1989.
Clooney,F.ComparativeTheology:DeepLearningAcrossReligiousBorders.Oxford:
WileyandSons,2010
Corbin,H.EnIslamIranien:Aspectsspirituelsetphilosophiques,TomeIII:Lesfideles
damouretShiismeetsufisme.LivreIII:RuzbehanBaqliShiraziandtheSufismofthe
FidelesdAmour.Paris:Gallimard,Bib.desIdees,1972.
Corbin,Henry.TheManofLightinIranianSufism.GreenOaks,IL:Omega
Publications(Ny),1994.
Drewal,H.,Pemberton,J.,andAbiodun,R.Yorb:NineCenturiesofAfricanArtand
Thought.AfricanArts,Vol.23,No.1(Nov.,1989),pp.6877+104
Eliade,Mircea(19071986).Nosouvenirs:journal,19571969/MirceaEliade;
translatedfromtheFrenchbyFredH.Johnson,Jr.NewYork:NewYork:Harper&
Row,1977.
Eliade,Mircea.Cosmos&History:TheMythoftheEternalReturn.NewYork:Harper
&Bros,1959.
Eliade,Mircea.Images&Symbols:StudiesinReligiousSymbolism.1stpaperbound
editioned.SanFrancisco:SearchBook,1969.
Eliade,Mircea.JournalII,19571969(v.2).Chicago:UniversityOfChicagoPress,
1989.
40
Eliade,Mircea.MythandReality(WorldPerspectiveSeries).1sted.NewYork:Harper
&Row,1963.
Eliade,Mircea.Myths,rites,symbols:AMirceaEliadereader(Harpercolophonbooks).
NewYork:Harper&Row,1976.
Eliade,Mircea.OrdealbyLabyrinth:ConversationsWithClaudeHenriRocquet.
Chicago:UnivOfChicagoPr(T),1984.
Eliade,Mircea.PatternsinComparativeReligion.Toronto,Canada:BisonBooks,
1996.
Eliade,Mircea.Shamanism:ArchaicTechniquesofEcstasy(BollingenSeries
(General)).NewEded.Princeton:PrincetonUniversityPress,2004.
Eliade,Mircea.TheMythoftheEternalReturn:CosmosandHistory(PrincetonClassic
Editions).Princeton:PrincetonUniversityPress,2005.
Eliade,Mircea.TheQuest,HistoryandMeaninginReligion.Chicago:TheUniversity
OfChicagoPress,1969.
Eliade,Mircea.TheSacredandTheProfane:TheNatureofReligion.NewYork:
HarvestBooks,1968.
Fayemi,HumanPersonalityandtheYorbWorldview:AnEthicoSociological
InterpretationTheJournalofPanAfricanStudies,vol.2,no.9,March2009p.170
Gbadegesin,Segun,2003.'nyn,TheYorbConceptofaPerson',inP.H.Coetzee
andA.P.J.Roux(eds)TheAfricanPhilosophyReader(2nded.),pp.175191.
Hallen,Barry.TheGood,theBad,andtheBeautiful:DiscourseAboutValuesinYorb
Culture.Bloomington:IndianaUniversityPress,2001.
IbnAlArabi.TheBezelsofWisdom(trans.R.W.JAustinClassicsofWestern
SpiritualitySeries).Newed.NewYork:PaulistPress,1980
Idowu,E.Bolaji.OlodumareGodinYorbBelief.Turnhout:FrederickA.Preager,
1963.
Lawal,B.wrn:RepresentingtheSelfandItsMetaphysicalOtherinYorbArt
TheArtBulletin,Vol.83,No.3(Sep.,2001),pp.498526
Lawal,B.Ori:TheSignificanceoftheHeadinYorbSculptureJournalof
AnthropologicalResearch,Vol.41,No.1(Spring,1985),pp.91103
Lawal,B.Orilonise:TheHermeneuticsoftheHeadandHairstylesamongthe
Yorb.TribalArtsVII:2/Winter2001/Spring2002Accessedon12/09/09from
<http://www.tribalarts.com/feature/lawal/>
41
Masuzawa,T.InSearchofDreamtime:TheQuestfortheOriginofReligion(Religion
andPostmodernismSeries).Chicago:UniversityOfChicagoPress,1993.
Meyerowitz,E.ConceptsoftheSoulAmongtheAkanoftheGoldCoast.Africa:
JournaloftheInternationalAfricanInstitute,Vol.21,No.1(Jan.,1951),pp.2431
Opokuwaa,NanaAkuaKyerewaa.TheQuestForSpiritualTransformation:
IntroductiontoTraditionalAkanReligion,RitualsandPractices.NewYork:iUniverse,
Inc.,2005.
Rennie,BryanS..ReconstructingEliade.Albany,NewYork:StateUniversityOfNew
YorkPress,1996.
Sacks,Oliver.TheManWhoMistookHisWifeforaHatandOtherClinicalTales.New
York,NY:Simon&Schuster,2006.
Smith,J.Z.Acknowledgments:MorphologyandHistoryinMirceaEliade's"Patterns
inComparativeReligion"(19491999),Part1:TheWorkandItsContexts&Part2:
TheTextureoftheWork.HistoryofReligions,Vol.39,No.4(May,2000),pp.315
331(Part1)andpp.332351(Part2)
42

Mito e o Segredo Do Destino - Mircea Eliade PDF

Uploaded by

Copyright:

Available Formats

Mito e o Segredo Do Destino - Mircea Eliade PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Mito e o Segredo Do Destino - Mircea Eliade PDF

Uploaded by

Copyright:

Available Formats

JournalofComparativeTheologyVol.

There is always a kernel that remains refractory to explanation, and this

Nearly everytime I put down thereligiousmyths,poems, andbooks which

One methodologicalprecedent for addressing suchconcerns isfound in the

My own understanding of Eliades method of creative hermeneutics is

This other world represents a superhuman, transcendent plane, the plane of

Sofar, Eliades methodis simply to identifyhierophanies,manifestations of

pair of articles Acknowledgments: Morphology and History in Mircea

historian of religions does not reach a comprehension of the phenomenon

The variety of phenomena is key to both the morphological and historical

Through this historiographic anamnesis man enters deep into himself. If we

This, modern, academic, historiographic anamnesis is distinct from

Butthereis thiscommonelement: theimportance ofpreciseandtotalrecollection

This reveals what I argue is the Platonic structure underlying Eliades

traditionsIts not a matter of letting oneself be inspired by these exotic

every hierophany in fact supposes such a systemFor instance, what I should

Thissymbolicsystem or logic of symbolismhasaspecialplacein Eliades

reality is derived through participation in the structure of the sacred. The

And perhaps most illuminatingly, Eliade elaborates on this process of

documents, what is personal, original, living, in me disappears, dies. When I find

This is precisely what I have tried to accomplish in the previous section,

Due to the limitations of space and my erudition,61 I will not be able to

The head appears to have near universal symbolic significance across

But it is among the Yorb of southwestern Nigeria that the hierophany of

According to Yorb mythology, each person is created in heaven before

If isa divinationsystemsomewhat similarto theChineseIChing,through

Interestingly, we find a structurally similar myth amongst the Igbo of

In his essay, The One and Only Transmigrant, Ananda Coomaraswamy

Nevertheless, the structure of the West African cluster of myths is

FrombirthPlotinushad something more than did others. AnEgyptianpriestwho

Broadlyspeaking,therefore,one cansaythat whenapersongoesto consultIfall

Duringthe RomanEmpire, as in the Yorb andAkancivilizations,subjects

In The Man of Light in Iranian Sufism, Henry Corbin conducts an extensive

The 17th Century Shcite philosopher Qz Sacd Qomm, similarly asserted

Here again, the divine originofdestiny andits simultaneousunity withthe

Now we must emerge from this process of immersion in the various

This question has been taken up by many anthropologists and scholars of

Fromthis methodologicalstandpoint, Iargue that the academic accounts of

In this particular struggle to describe an aspect of Yorb mythology, as in

Eliades creative hermeneutic has many strengths: it attempts to approach

Thisis not necessarilya problem, but it is aposition thatmeritsexposition

Nevertheless, the ontological foundations of Eliades methodology are

In the end, I deemed my exegesis of the myth of or according to Eliades

I think it would have been better to take an approach more similar to a

emphasizing and even foregrounding his commitments, the comparative

Comparative Theology and the comparative study of religion (what Eliade

However, as noted above, Comparative Theology differs from the

puppeteering, wherein scholars use their objects of study as a thin

Clooneys account strikes me as simply a more honest description of what

If I were to have conducted this methodological exercise according to the

But comparative theology, in its current forms, has a particularly Christian

You might also like