DOCSLIB.ORG

The European Sky-God

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The European Sky-God Folklore ISSN: 0015-587X (Print) 1469-8315 (Online) Journal homepage: http://www.tandfonline.com/loi/rfol20 The European Sky-God. Arthur Bernard Cook To cite this article: Arthur Bernard Cook (1904) The European Sky-God., Folklore, 15:3, 264-315, DOI: 10.1080/0015587X.1904.9719411 To link to this article: http://dx.doi.org/10.1080/0015587X.1904.9719411 Published online: 06 Feb 2012. Submit your article to this journal Article views: 4 View related articles Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=rfol20 Download by: [University of California, San Diego] Date: 25 February 2016, At: 14:53 THE EUROPEAN SKY-GOD. BY ARTHUR BERNARD COOK. IN a series of six articles contributed to The Classical Review, 1903-1904, under the title of " Zeus, Jupiter, and the Oak," I attempted to determine the original character of the chief Graeco-Italic deity and the nature of his cult. The materials that I accumulated for this purpose, when pieced together, formed a reconstruction so unorthodox in its outlines that I should have hesitated to publish it, had I not found that in several important points it agreed well with the main argument of Dr. Frazer's Golden Dough. Encouraged by this support I pushed on ; and further study has convinced me that my conclusions with regard to Zeus and Jupiter hold good for the corresponding gods of the Celtic, the Germanic, and the Letto-Slavonic peoples, if not for those of all branches of the Indo-European stock. I must, however, at the outset frankly confess that beyond the limits of the classical field I have no claim to speak as an expert. Scholars who have specialised in any of the mythologies of northern Europe will, I doubt not, find much to criticise in my remarks. Indeed, it is precisely in order to "draw the fire" of such criticism and thus to test the validity of my hypothesis that I have ventured to put pen to paper. I propose, first to restate (with some modifica­ tions) my general conclusions with respect to the ancient Greeks and Italians, and then to deal with apparently similar phenomena among the Celts, Germans, Slavs, &c, in each case considering how far cults evidenced by the literature or the monuments or both afford a real analogy to Downloaded by [University of California, San Diego] at 14:53 25 February 2016 the results obtained in the Graco-Italic area. The European Sky-god. 265 THE GREEKS. The supreme deity of the Greeks was essentially a sky- god.1 As such he was called the " Bright" One, his name Zetie being referable to a root that means " to shine " and implies the " daylight."8 Thus—to give but one example —the Iliad links together " the clear air and the rays of Zeus," where, as the scholiast ad loc. observes, by "the rays of Zeus" the poet means the sky.8 Empedocles* speaks of elemental fire as Zeii<s apyiji, i.e., " Zeus the brilliant" ; and it is probable that Argus, a hero who figures largely in Greek mythology,6 was at bottom none other than the " Brilliant" sky-god.8 This primary conception of Zeus as a sky-god developed in two secondary directions. On the one hand, the sky is 1 See eg. Preller-Robert, Griechische Mythologie, p. Its ff., Gruppe, Grie. chische Mythologie u. Religionsgeschichle, p. liooff. a O. Schroder, Reallexikon der Indogermanischen Altertumskunde, p. 670, K. Brugmann, Kurse vergleichende Grammatik der Indogermanischen Sfrathen, P- 313, alii. Two misleading explanations may here lie noted, (J) E. II. Meyer, Germanische Mythologie, pp. 182, aao, holds that Zt&t denotes properly the "hurlcr" or "discharger" of rays (cf. II. Grassmann, WSrtcrbuck turn Rig. *>eda, p. 600, s.v. div) and infers that he must have been the lightning-god, not 83 is commonly supposed the god of bright daylight. But the frequent use of the word dyaus in the Rig>veda for " sky " or " day " (A. A. Macdonell, Vedic Mythology, p. 31) and the existence of the Latin dies beside Diespiter are conclusive in favour of the common view. (3) Against Dr. Frazer's sugges­ tion (The Golden Bough,1 iii. 456 f.) that Zeus was named " Bright" as being the oak-god, i.e. god of the tree whose wood was used in fire-making, I have elsewhere protested (Class. Rev., xvi. 373), as has Gruppe (of. cit, p. 1100, n. 3), Downloaded by [University of California, San Diego] at 14:53 25 February 2016 * ll-, 13. 837 with schol. B. * "Emped.frag. 6 Diels. ' Argus the builder of the ship Argo is identified With Argus U*rirms, the eponym of Argos, by Jessen (Roscher, Lexikon dor Griechischen u, RSmischen Mythologie, iii. 1549) and Wernicke (rauly-Wissowa, Real-encyclopddit der 'lassischen AUertumswissenschaft, ii. 797 f.). ' Class Rev., xviii. 75, 83, The adjective ipyh denotes " brilliant," 266 The European Sky-god. not always bright and brilliant. As the rustic Corydon puts it in an idyll of Theocritus :7 %u> Z(i)C iiWoica fiiv iriXei aWpiog, itWoKa i' vu. Ay, Zeus is sometimes fine and sometimes wet. Hence the Greeks at a very early date extended the notion of Zeus as a bright sky-god to cover that of Zeus as a weather god.H The man in the street said : " Zeus rains," " Zeus snows," " Zeus sends the hail." 9 The minstrel in the palace-hall was ready with high-sounding epithets : " He of the dark clouds " (<ce\aive<pii<}), " He that rumbleth aloud" (epvySown-os), "He that hurleth the thunderbolt" (repmKepavvo<;). In various localities Zeus was worshipped under special weather-titles, e.g. Zeus "the Thunderer" (Hpovr&v), Zeus "of the Fair Wind" (Euai/e/xo?), " Zeus of the Rain " ('Teno?).*" Marcus Aurelius 11 has preserved the Athenian equivalent of our prayer " In the time of Dearth and Famine " : it runs as follows:— vaav, iaov, S> <j>l\e Zsv, icari riji Apoipac n/c 'A6t\valuiv ical rSiv mtiiav A'ain, rain, dear Zeus, On Athens' tilth and Athens' plains. The same conception found an expression in art. On the Athenian acropolis PausaniasV1 saw " an image of Earth praying Zeus to rain upon her." And a bronze coin i Theocr., 4, 43. • rreller-Rubert, pp. 117 ff.; Gruppe, pp. mo ff. j L. R, Farnell, The Cults of the Greek States, i,, 44 ff. » Eg. 11., 12. 25 f., it S' ipa ZiAc I avv«xk; Babr., 45. 1, ivtiptv i Zeic; Downloaded by [University of California, San Diego] at 14:53 25 February 2016 Eur., Tro., 78 f., Kal Zsic bpfipov ml %a\ayav Hantrov j ff^ifet tvoQutn r' alOtpoc Qvatiuara, »° On Zeus Upavrtiv of Phrygia, Galatia, Sc., see Cumont in Bauly-Wissowa, iii. 891 f. On Zeus UWVJ/JO* of Sparta, Frellcr-Robert, p. 118. On Zeu 'Xinoc of Lebadea, Argos, Cos, &c„ Gruppe, p. mo, tt. a. " Marc. Aur., 5. 7. ,a Paus., 1. 24. 3, with Frazer's n. The European Sky-god. 267 of Ephesus13 struck under Antoninus Pius shows on its reverse side Zeus 'Te'no? enthroned on a rocky summit (Trachea) and pouring from his raised right hand a shower °f rain upon a recumbent mountain-god (Pion). Now in polished classical times the thunderbolt was commonly regarded as a weapon flung by Zeus.11 But in by-gone animistic days Zeus had been identified with his own bolt." Similarly in the historical period rain was " water from Zeus," or " the shower of Zeus."18 But there were not wanting expressions that hinted at a closer connection. Matron, the parodist of Homer, dubbed rain " the child of Zeus";" Orphic writers spoke of it as "the tears of Zeus " ;18 Aristophanes more sua as the water of Zeus.19 Indeed.it is probable that Zeus had originally been thought to come down himself in the form of rain. This belief may underlie the usage of ffiviov or $vtov &$ap, i.e., "Zeus- water," as a term for rain-water in magical formula).80 It would account for the extraordinary significance attached 11 Brit. Mus. Cat. Gk. Coins Ionia, p. 79> pl> >3, 9- Eumelus (frag. 18 Kinkei) ap. Lyd, de mens., 4. 48, states that on the top of Mount Tmolus was a place called originally Toval At&c 'Ysriov, later bevaiov. 14 On Zeus Kepavvoj36\ac, lyxiutipav»os, l\aaijip6vTns, &c, see the references collected by Gruppe, p. 1111, ». 3. " See Farnell, 1, 4S f., who cites the Zeus Kipavvoe of Mantinea, the Zeus Koro(/34r»ic of Olympia and elsewhere, the Zeus Koirirwrac of Gythium, &c. M 'E* £ubc,Mwp Hdt., 3. 13 ; Ap. Rhod., a. ma j Plut. qvastt. not., 3: Ai&c iuPpas, Od.g. in j Theocr., 17. 78. " Matron ap. Athen., 3. 64 c, <2c iv %tp<"p Optyi AiAe wate <S«riroc 18 Clem, Alex, strom., $. 8. 50, 'Enrylvuc Iv Tip repi rijc 'Oppiwc iroijjtfiwc rii Widjovra wap' 'OpiptX UrMpevSe . • • tdicpva Aide rbv fyPpov Downloaded by [University of California, San Diego] at 14:53 25 February 2016 in\ouv. Aristoph. nub., 373, Kai'roi wpinpav rbv At' dXi}0we tpfinv tti nooxivov "bptlp. * Wessely, Griechisthe Zauberpapyrus von Paris u. London, Wien, 1S88, P»p. Paris. 235, lav p,lv T<% litavpavlovs Qtovc *XjfZj? M/nov (.se. fidXi M<u/>)j Wessely, Ncue Grieehische Zauberpapyri, Wien, 1893, p. 41, 630, Znvlov Uarog. 268 The European Sky-god. to a downpour, not only in legends, but in actual life,8 where a sudden storm was called Bioa^la, " a sign from Zeus," and a few rain-drops might suffice to postpone a public assembly.23 It would also explain more than one incident belonging to an early stratum of Greek mythology.
Load more

Recommended publications
  • The Three-Headed One at the Crossroad: a Comparative Study of the Slavic God Triglav
    The Three-Headed One at the Crossroad: A Comparative Study of the Slavic God Triglav* Jiří Dynda This paper introduces a comparative analysis combined with a historical source overview concerning a particular Slavic god: Triglav. The aim of this paper is to verify the hypothesis that Triglav was, in the cosmological perspective, a deity connecting the struc- tured layers of the world. Numerous indications from various written and archaeological sources may be drawn upon in the forming of a comprehensive picture of competences of this deity. Keywords: Triglav, tricephality, cosmology, crossroads, Indo-European comparative mythology 1. Introduction I would like to present an interpretation of western Slavic deity called Triglav. As a basis for this study, I have chosen the tricephalic nature of this deity, and I treat it both with the comparative and the historical-contextual methods. Setting the tricephality into the wider context of the Indo-European comparative mythology in correlation with a thorough analysis of our medieval sources, i.e. mostly Latin texts from medieval Po- merania and Brandenburgia from 11th to 13th centuries, can lead to the detection of some of the Triglav’s “faces” that were not much visible until now. The claimed tricephality of Triglav’s simulacrum (and, in general, the polycepha- lity of various Slavic deities) was an important issue in the long-standing scholarly dis- cussion, and the interpretation of this symbolic feature differs from scholar to scholar.1 Is the tricephality of Triglav a result of a Celtic influence? Or a Christian one? Or is there no need to search for complicated and perhaps artificial “influences”, and would much better option be to accept its genuine originality and its possible connection with the complex archaic symbolism of the number three?2 * I would like to thank to my friends and colleagues, who helped me with writing this paper during the winter of 2012: Michaela Šebetovská, Jan A.
    [Show full text]
  • Sosyal Düşünce Sözlügü
    Sosyal Düşünce Sözlügü 1750 Başlıq "Raslantılar bir sineği bile yaratamazlar" Evet. Hayatın başlangıcı yada evrimin işleyişi konusunda yapılan tartışmalarda çok kullanılan bir kelime de &quot;raslantı&quot;dır. Ancak bilim raslantılarla ilgilenmez . Bu konuyu sağlıklı bir şekilde anlayabilmek için önce &quot;raslantı&quot; kelimesine bakmalıyız. Doğada hiçbirşey raslantı eseri değildir. Evrende ceryan eden her olay, kuralları kesin kanunlara ve alternatifsiz olgulara bağlıdır. &quot;Raslantı&quot;, henüz işleyişini tam olarak analiz edemediğimiz ve kurallarını açıkça ortaya koyamadığımız hareketlerde kullanılan bir &quot;joker&quot; kelimedir. Bir atom zerresinin en ufak bir hareketi bile &quot;kesin&quot; kurallara bağlıdır ve bu kuralların dışına çıkmaz. Bu bağlamda canlılığın oluşumu ve evrim de hiçbir şekilde raslantı ile ilgili değildir ve şartlar uygun olduğunda bir <U>zorunluluktur</U>. "Raslantılar bir sineği bile yaratamazlar" 2'>devam "Raslantılar bir sineği bile yaratamazlar" 2 Elinize bir zar alın ve atın, zarın 6 gelmesi bir raslantı yada şans değil, -uygun şartlarda- bir zorunluluk tur. Zarı atarken elinizin hareketinin zara vediği kinetik enerji, bu enerjinin mutlak yönü, zarı oluşturan materyal, zarın atomlarındaki diziliş, zarın özkütlesi, fiziksel yapısı, ısısı, ağırlığı, hacmi, atılan zeminin materyali, yüzey yapısı, sıcaklığı, özkütlesi, sürtünme katsayısı, ortamdaki havanın sıcaklığı, moleküler yapısı, yoğunluğu, enerjisi, hareketi, ortamdaki çekim kuvvetleri... ve bilimin henüz keşfetmediği daha pekçok faktör, biraraya gelerek zarın 6 gelmesini &quot;zorunlu&quot; kılar. Bu bir &quot;tesadüf&quot; değil &quot;<U>zorunluluk</U>&quot; tur. Evrende HER hareketin bir nedeni vardır ve bu neden, bu hareketin doğmasını ZORUNLU kılar. Buna determinizm (nedensellik) denir. Günümüzde atomaltı parçacıkların dünyasında bazı beklenmedik olayların bulunduğu, bazı nedenlerin birden fazla hareketi doğurduğu, dolayısıyla determinizmin &quot;şüpheli&quot; hale geldiği kimilerince dile getirilse de, bu doğru değildir.
    [Show full text]
  • The Origins of Christianity, TABLE of CONTENTS
    Books online The Origins of Christianity by R.P.Oliver The Origins of Christianity by R.P.Oliver shortly to be published by HRP (160pp £10 inc p&p). Please order now via e-mail [email protected] TABLE OF CONTENTS Introduction Chapter 1: RELIGION Chapter 2: THE TRIPLE FUNCTION Chapter 3: MONOTHEISM Chapter 4: THEODICY Chapter 5: RITUAL AND ARYAN WORSHIP Chapter 6: SHAMANS Chapter 7: LYING FOR THE LORD Chapter 8: THEOKTONY Chapter 9: ZOROASTER Chapter 10: ZOROASTER’S CREATION Chapter 11: THE GREAT ÜBERWERTUNG, PSYCHIC MAGIC, GOD’S HOUSE, BUDDHISM AND TAPAS Chapter 12: AHURA MAZDA Chapter 13: LATER ZOROASTRIANISM Back to books online Back to main-page Books online The Origins of Christianity by R.P.Oliver Introduction OF THE many problems that confront us today, none is more vexing than that of the relation of Christianity to Western Civilization. None, certainly, causes more acrimonious controversy and internecine hostility between the members of the race which created that civilization. None more thoroughly counteracts their common interest in its preservation and renders them impotent and helpless. And that is not remarkable: what is in question is the essential nature of our civilization, and if there is no agreement about that, there can be no effective agreement on other questions. Around 1910, Georges Matisse, in Les Ruines de l’Idée de Dieu,* predicted that by 1960, at the very latest, the only churches left in the civilized world would be the ones that were preserved as museum pieces for their architectural beauty or historical associations. The scientific and historical knowledge accumulated by our race had rendered belief in supernatural beings impossible for cultivated men, and universal education would speedily destroy the credulity of the masses.
    [Show full text]
  • Erysichthon Goes to Town
    Erysichthon Goes to Town James Lasdun’s Modern American Re-telling of Ovid Pippa J. Ström A thesis submitted to Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts in Classical Studies Victoria University of Wellington 2010 ERYSICHTHON GOES TO TOWN by Pippa J. Ström ©2010 ABSTRACT The Erysichthon of Ovid’s Metamorphoses is given, in James Lasdun’s re-telling of the story, a repeat performance of chopping down a sacred tree, receiving the punishment of insatiable hunger, selling his daughter, and eating himself. Transgressive greed, impiety, and environmental destruction are elements appearing already amongst the Greek sources of this ancient myth, but Lasdun adds new weight to the environmental issues he brings out of the story, turning Erysichthon into a corrupt property developer. The modern American setting of “Erisychthon” lets the poem’s themes roam a long distance down the roads of self- improvement, consumption, and future-centredness, which contrast with Greek ideas about moderation, and perfection being located in the past. These themes lead us to the eternally unfulfilled American Dream. Backing up our ideas with other sources from or about America, we discover how well the Erysichthon myth fits some of the prevailing approaches to living in America, which seem to have stemmed from the idea that making the journey there would lead to a better life. We encounter not only the relationship between Ovid and Lasdun’s versions of the story, but between the earth and its human inhabitants, and find that some attitudes can be traced back a long way.
    [Show full text]
  • Part a the Erysichthon Story Outside Kallimachos I
    PART A THE ERYSICHTHON STORY OUTSIDE KALLIMACHOS I: THE TRADITIONAL SOURCES From lines 24 to IIS of his Hymn to Demeter Kallimachos tells the story of Erysichthon, ostensibly 'so that one may avoid trans­ gressions' (22). The House of Triopas had not yet migrated to Knidos in Asia Minor, but lived on the Dotian plain in Thessaly. There the autochthonous Pelasgians had built a beautiful grove for Demeter; the goddess was as enamoured of it as of Eleusis, and of Triopas as much as of the nymph Enna. But an insane idea entered the head of Triopas' son, Erysichthon. With twenty young giants, his retainers, he rushed into the grove and they set about felling an enormous poplar. Demeter realized the outrage and humanely appeared to the culprit in the form of Nikippe, her aged priestess. But Erysichthon paid no attention to her restrained reproaches, and even threatened to assault the priestess. Infuriated, Demeter reassumed her divine form and towered heaven-high. Erysichthon wanted the timber to roof a banqueting hall; very well, from that day his banquets would come thick and fast. She forth­ with inflicted him with insatiable hunger, such that twenty waiters and twelve drink stewards could not assuage. His parents were mortified. Rather than allow him to be seen outside the palace, they invented all sorts of excuses to explain why he could not accept invitations that were offered. And all the time he ate and ate, until he was nothing but skin and bone. The whole household wept sore, Triopas tore his white hair and challenged his father Poseidon to restore the boy to health, or feed him himself.
    [Show full text]
  • Pausanias' Description of Greece
    BONN'S CLASSICAL LIBRARY. PAUSANIAS' DESCRIPTION OF GREECE. PAUSANIAS' TRANSLATED INTO ENGLISH \VITTI NOTES AXD IXDEX BY ARTHUR RICHARD SHILLETO, M.A., Soiiii'tinie Scholar of Trinity L'olltge, Cambridge. VOLUME IT. " ni <le Fnusnnias cst un homme (jui ne mnnquo ni de bon sens inoins a st-s tlioux." hnniie t'oi. inais i}iii rn>it ou au voudrait croire ( 'HAMTAiiNT. : ftEOROE BELL AND SONS. YOUK STIIKKT. COVKNT (iAKDKX. 188t). CHISWICK PRESS \ C. WHITTINGHAM AND CO., TOOKS COURT, CHANCEKV LANE. fA LC >. iV \Q V.2- CONTEXTS. PAGE Book VII. ACHAIA 1 VIII. ARCADIA .61 IX. BtEOTIA 151 -'19 X. PHOCIS . ERRATA. " " " Volume I. Page 8, line 37, for Atte read Attes." As vii. 17. 2<i. (Catullus' Aft is.) ' " Page 150, line '22, for Auxesias" read Anxesia." A.-> ii. 32. " " Page 165, lines 12, 17, 24, for Philhammon read " Philanimon.'' " " '' Page 191, line 4, for Tamagra read Tanagra." " " Pa ire 215, linu 35, for Ye now enter" read Enter ye now." ' " li I'aijf -J27, line 5, for the Little Iliad read The Little Iliad.'- " " " Page ^S9, line 18, for the Babylonians read Babylon.'' " 7 ' Volume II. Page 61, last line, for earth' read Earth." " Page 1)5, line 9, tor "Can-lira'" read Camirus." ' ; " " v 1'age 1 69, line 1 , for and read for. line 2, for "other kinds of flutes "read "other thites.'' ;< " " Page 201, line 9. for Lacenian read Laeonian." " " " line 10, for Chilon read Cliilo." As iii. 1H. Pago 264, " " ' Page 2G8, Note, for I iad read Iliad." PAUSANIAS. BOOK VII. ACIIAIA.
    [Show full text]
  • Zeus in the Greek Mysteries) and Was Thought of As the Personification of Cyclic Law, the Causal Power of Expansion, and the Angel of Miracles
    Ζεύς The Angel of Cycles and Solutions will help us get back on track. In the old schools this angel was known as Jupiter (Zeus in the Greek Mysteries) and was thought of as the personification of cyclic law, the Causal Power of expansion, and the angel of miracles. Price, John Randolph (2010-11-24). Angels Within Us: A Spiritual Guide to the Twenty-Two Angels That Govern Our Everyday Lives (p. 151). Random House Publishing Group. Kindle Edition. Zeus 1 Zeus For other uses, see Zeus (disambiguation). Zeus God of the sky, lightning, thunder, law, order, justice [1] The Jupiter de Smyrne, discovered in Smyrna in 1680 Abode Mount Olympus Symbol Thunderbolt, eagle, bull, and oak Consort Hera and various others Parents Cronus and Rhea Siblings Hestia, Hades, Hera, Poseidon, Demeter Children Aeacus, Ares, Athena, Apollo, Artemis, Aphrodite, Dardanus, Dionysus, Hebe, Hermes, Heracles, Helen of Troy, Hephaestus, Perseus, Minos, the Muses, the Graces [2] Roman equivalent Jupiter Zeus (Ancient Greek: Ζεύς, Zeús; Modern Greek: Δίας, Días; English pronunciation /ˈzjuːs/[3] or /ˈzuːs/) is the "Father of Gods and men" (πατὴρ ἀνδρῶν τε θεῶν τε, patḕr andrōn te theōn te)[4] who rules the Olympians of Mount Olympus as a father rules the family according to the ancient Greek religion. He is the god of sky and thunder in Greek mythology. Zeus is etymologically cognate with and, under Hellenic influence, became particularly closely identified with Roman Jupiter. Zeus is the child of Cronus and Rhea, and the youngest of his siblings. In most traditions he is married to Hera, although, at the oracle of Dodona, his consort is Dione: according to the Iliad, he is the father of Aphrodite by Dione.[5] He is known for his erotic escapades.
    [Show full text]
  • Observer's Handbook 1989
    OBSERVER’S HANDBOOK 1 9 8 9 EDITOR: ROY L. BISHOP THE ROYAL ASTRONOMICAL SOCIETY OF CANADA CONTRIBUTORS AND ADVISORS Alan H. B atten, Dominion Astrophysical Observatory, 5071 W . Saanich Road, Victoria, BC, Canada V8X 4M6 (The Nearest Stars). L a r r y D. B o g a n , Department of Physics, Acadia University, Wolfville, NS, Canada B0P 1X0 (Configurations of Saturn’s Satellites). Terence Dickinson, Yarker, ON, Canada K0K 3N0 (The Planets). D a v id W. D u n h a m , International Occultation Timing Association, 7006 Megan Lane, Greenbelt, MD 20770, U.S.A. (Lunar and Planetary Occultations). A lan Dyer, A lister Ling, Edmonton Space Sciences Centre, 11211-142 St., Edmonton, AB, Canada T5M 4A1 (Messier Catalogue, Deep-Sky Objects). Fred Espenak, Planetary Systems Branch, NASA-Goddard Space Flight Centre, Greenbelt, MD, U.S.A. 20771 (Eclipses and Transits). M a r ie F i d l e r , 23 Lyndale Dr., Willowdale, ON, Canada M2N 2X9 (Observatories and Planetaria). Victor Gaizauskas, J. W. D e a n , Herzberg Institute of Astrophysics, National Research Council, Ottawa, ON, Canada K1A 0R6 (Solar Activity). R o b e r t F. G a r r i s o n , David Dunlap Observatory, University of Toronto, Box 360, Richmond Hill, ON, Canada L4C 4Y6 (The Brightest Stars). Ian H alliday, Herzberg Institute of Astrophysics, National Research Council, Ottawa, ON, Canada K1A 0R6 (Miscellaneous Astronomical Data). W illiam H erbst, Van Vleck Observatory, Wesleyan University, Middletown, CT, U.S.A. 06457 (Galactic Nebulae). Ja m e s T. H im e r, 339 Woodside Bay S.W., Calgary, AB, Canada, T2W 3K9 (Galaxies).
    [Show full text]
  • Torresson Umn 0130E 21011.Pdf
    The Curious Case of Erysichthon A Dissertation SUBMITTED TO THE FACULTY OF THE UNIVERSITY OF MINNESOTA BY Elizabeth Torresson IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Advisor: Nita Krevans December 2019 © Elizabeth Torresson 2019 Acknowledgments First, I would like to thank the department for their support and especially the members of my committee: Nita Krevans, Susanna Ferlito, Jackie Murray, Christopher Nappa, and Melissa Harl Sellew. The seeds of this dissertation were planted in my senior year of college when Jackie Murray spread to me with her contagious enthusiasm a love of Hellenistic poetry. Without her genuine concern for my success and her guidance in those early years, I would not be where I am today. I also owe a shout-out to my undergraduate professors, especially Robin Mitchell-Boyask and Daniel Tompkins, who inspired my love of Classics. At the University of Minnesota, Nita Krevans took me under her wing and offered both emotional and intellectual support at various stages along the way. Her initial suggestions, patience, and encouragement allowed this dissertation to take the turn that it did. I am also very grateful to Christopher Nappa and Melissa Harl Sellew for their unflagging encouragement and kindness over the years. It was in Melissa’s seminar that an initial piece of this dissertation was begun. My heartfelt thanks also to Susanna Ferlito, who graciously stepped in at the last minute and offered valuable feedback, and to Susan Noakes, for offering independent studies so that I could develop my interest in Italian language and literature.
    [Show full text]
  • Test Abonnement
    L E X I C O N O F T H E W O R L D O F T H E C E L T I C G O D S Composed by: Dewaele Sunniva Translation: Dewaele Sunniva and Van den Broecke Nadine A Abandinus: British water god, but locally till Godmanchester in Cambridgeshire. Abarta: Irish god, member of the de Tuatha De Danann (‘people of Danu’). Abelio, Abelionni, Abellio, Abello: Gallic god of the Garonne valley in South-western France, perhaps a god of the apple trees. Also known as the sun god on the Greek island Crete and the Pyrenees between France and Spain, associated with fertility of the apple trees. Abgatiacus: ‘he who owns the water’, There is only a statue of him in Neumagen in Germany. He must accompany the souls to the Underworld, perhaps a heeling god as well. Abhean: Irish god, harpist of the Tuatha De Danann (‘people of Danu’). Abianius: Gallic river god, probably of navigation and/or trade on the river. Abilus: Gallic god in France, worshiped at Ar-nay-de-luc in Côte d’Or (France) Abinius: Gallic river god or ‘the defence of god’. Abna, Abnoba, Avnova: goddess of the wood and river of the Black Wood and the surrounding territories in Germany, also a goddess of hunt. Abondia, Abunciada, Habonde, Habondia: British goddess of plenty and prosperity. Originally she is a Germanic earth goddess. Accasbel: a member of the first Irish invasion, the Partholans. Probably an early god of wine. Achall: Irish goddess of diligence and family love.
    [Show full text]
  • Select Passages from Ancient Writers Illustrative of the History of Greek
    UNIVERSITY OF CALIFORNIA LOS ANGELES CHARLES W. PEPPLER, DUKE UNIVERSITY BURHAM, N. C. NOV 1 1926 GREEK SCULPTURE SELECT PASSAGES FROM ANCIENT WRITERS ILLUSTRATIVE OF THE HISTORY OF GREEK SCULPTURE EDITED WITH A TRANSLATION AND NOTES BY H. STUART JONES, M.A. FELLOW OF TRINITY COLLEGE, OXFORD ; LATE CRAVEN UNIVERSITY FELLOW FORMERLY STUDENT OF THE BRITISH SCHOOL AT ATHENS London MACMILLAN AND CO. AND NEW YORK 1895 Ojforb HORACE HART, PRINTER TO THE UNIVERSITY J7/ TO PROFESSOR PERCY GARDNER 476859 i ." PREFACE THE History of Greek Sculpture, 60x3-323 B.C., forms one of the subjects of examination in the classical school at Oxford. The only collection of ancient authorities on this subject available for study is that of Overbeck (Die antiken Schrift- quellen zur Geschichte der bildenden Kunste bei den Griechen, Leipzig, 1868). Since this work aims at completeness, it contains some thousands of passages which are not necessary for such study of Greek sculpture as is required of Uni- versity students, while, on the other hand, it provides neither translation nor commentary. I have, therefore, at the request of Professor Gardner, selected such passages as appeared from their intrinsic interest or difficulty to re- quire special study by those offering the subject for examination, adding some few to which atten- tion has been called since the publication of Overbeck's work. As a rule, the inscriptions of artists (which may be read in Lowy's In- schriften griechischer Bildhawr] have not been included, except in a few cases where the matter x PREFACE or form of the inscription seemed to make this desirable to those which are ; merely signatures reference is made in the discussions of date which follow each heading where necessary.
    [Show full text]
  • Iii Polifuncional Panteón Celta
    TREBA Y TERRITORIUM GÉNESIS Y DESARROLLO DEL MOBILIARIO E INMOBILIARIO ARQUEOLÓGICO INSTITUCIONAL DE LA GALLAECIA III. POLIFUNCIONAL PANTEÓN CELTA Señalando la relación del dios de la rueda solar como psychopompos conductor de los muertos en su aspecto decadente o solsticial, “del segundo paso del sol”, estableceremos en el ámbito geográfico celtoatlantico objeto de nuestras autopsias el celebratorio piaculum de la expulsión del invierno en las bandas indoeuropeas. Pero antes tenemos que hablar de la Religión Celta. La divinidad que más veneran es Mercurio. Sus estatuas son las más numerosas, ven en él al inventor de todas las artes, considerándolo como el guía de los viajeros en los caminos y el que tiene el poder para otorgar las mayores ganancias monetarias y favorecer el comercio. CÉSAR B. G. VI. 17. Dumézil observó que los dioses del panteón indoeuropeo reflejan una estructura social trifuncional210. Haciéndose según parece el hombre sedentario en torno a actividades agrícolas y ganaderas, lo que sucede en el Neolítico, cuando por primera vez tuvo algo que guardar, grano o ganado, se hizo al parecer también ladrón y precavido. Surgirían así en las sociedades tres niveles jerárquicos verticales: los que logrando vivir sin trabajar viven del trabajo ajeno, nobles y sacerdotes enseñoreando la ciudad o el territorio; los defensores y ladrones, es decir, los soldados; y los que labrando la tierra y cuidando el ganado alimentan a todos. La religión y los mitos desde el Neolítico corresponderían a esta realidad, con un trasfondo de preocupación de supervivencia después de la muerte para disfrutar de los bienes y de la posición conseguida en vida, o para mejorar esa posición en ultratumba.
    [Show full text]