Dieux Slaves Et Baltes

Total Page:16

File Type:pdf, Size:1020Kb

Dieux Slaves Et Baltes Michel MATHIEU-COLAS www.mathieu-colas.fr/michel DIEUX SLAVES ET BALTES Les pages qui suivent sont un extrait du Dictionnaire des noms de divinités dont nous poursuivons la réalisation. Rappelons-en l’objectif : appliquer aux religions et aux mythologies des principes lexicographiques aussi rigoureux que possible, avec une prise en compte très large des variantes. Les sources sont constituées pour l’essentiel par des études spécialisées imprimées ou disponibles en ligne. Le Web n’est utilisé qu’après recoupement et vérification des informations. Version intégrale du dictionnaire : http://www.mathieu-colas.fr/michel/Classes/Ndiv.pdf Pour une présentation générale, voir : http://www.mathieu-colas.fr/michel/Classes/Principes_Ndiv.pdf Pour toute question relative au présent document, écrire à [email protected] Michel Mathieu-Colas, Dieux slaves et baltes (www.mathieu-colas.fr/michel/Classes/Dieux_slaves_et_baltes.pdf) NOMS VARIANTES et RENVOIS GENRE DOMAINE SOUS-DOMAINE NATURE ET FONCTIONS aitvaras aitvarai nmp Baltes Lituaniens esprits ou créatures divines, en relation avec l'atmosphère et la nature, porteurs de richesses; parfois considérés plutôt comme des démons Alabatis Alabathis nf Baltes Lituaniens déesse du lin et du filage Ašvieniai nmp Baltes Lituaniens jumeaux divins tirant le chariot du Soleil; [cf. les Ashvin védiques] Audros Audros dievas nm Baltes Lituaniens dieu de la tempête Audros dievaitis Aukšt ėjas nm Baltes Lituaniens appellation du dieu suprême; [de aukštas , "haut") Ausaitis Aušaitis nm Baltes dieu de la santé Aušautas Auseklis →→→ Ausriné nm Baltes Lettons divinité astrale (étoile du matin), dieu de l'aurore; [lituanien Aušrin ė] Ausera Aušra nf Baltes Lituaniens déesse de l'aurore →→→ Ausriné Ausriné Ausrine nf Baltes Lituaniens divinité astrale (étoile du matin), déesse de l'aurore; cf. Aušrin ė Vakariné (étoile du soir); [letton Auseklis] →→→ Auseklis →→→ Ausera Austeja Aust ėja nf Baltes Lituaniens déesse des abeilles; épouse de Bubilas; [mentionnée par Łasicki] Autrimpas Atrimpas nm Baltes anciens Prussiens, dieu de la mer →→→ Patrimpas Lituaniens →→→ Natrimpe Bangputys Bangp ūtys nm Baltes Lituaniens dieu de la mer houleuse et des tempêtes ("qui souffle dans les vagues") Bangu mate Bangu m āte nf Baltes Lettons "mère des vagues" Bangumat bannik →→→ pyvsiansa nm Slaves esprit des bains (cf. komi pyvsiansa ); [de bania, "bain"; plur. Banniky ] Bardoayts Bardoyats nm Baltes anciens Prussiens dieu des navires, patron des marins Bardaitis Baubis nm Baltes Lituaniens dieu du bétail Michel Mathieu-Colas, Dieux slaves et baltes (www.mathieu-colas.fr/michel/Classes/Dieux_slaves_et_baltes.pdf) NOMS VARIANTES et RENVOIS GENRE DOMAINE SOUS-DOMAINE NATURE ET FONCTIONS beregynia berehynia nf Slaves Slaves de l'Est génie féminin de la nature, nymphe des eaux; [plur. beregyni ; bereginia (Russes) cf. vieux-russe bereg ŭ, "rive, berge"] bereguinia Berstuk nm Slaves dieu des forêts, chez les Wendes Besu nm Slaves démon ou dieu mauvais (homographe d'un vodoun africain); [plur. Besy ] Bielobog Byelobog nm Slaves Slaves de la Baltique dieu de la lumière et du jour, qui s'opposerait au "dieu noir" Belobog Tchernobog, dans une vision dualiste; son existence est Belibog contestée; [de bieli , "blanc" et bog , "dieu"] Bielbog Bjjelbog Blizgulis nm Baltes Lituaniens dieu de la neige ("celui qui miroite, qui scintille") Bogunki →→→ roussalka nfp Slaves Polonais "petites déesses", qui attirent les imprudents dans les profondeurs des eaux (cf. les roussalki) Breksta Br ėkšta nf Baltes Lituaniens déesse de l'obscurité; [mentionnée par Łasicki] Bubilas Babilas nm Baltes Lituaniens dieu des abeilles et du miel; a pour épouse Austeja Ceroklis Cerklicing nm Baltes Lettons dieu du blé Dalia → Dekla nf Baltes déesse du destin; cf. Dekla →→→ Laima Darza mate Dārzu m āte nf Baltes Lettons "mère des jardins" Darzamat Datan →→→ Lawkapatim nm Slaves Polonais dieu des champs →→→ Tawals Dazbog Dazhbog nm Slaves Slaves de l'Est dieu-soleil; vainqueur des ténèbres; garant de la justice et du Dažbog bonheur; fils de Svarog, d'après un chroniqueur; on en Daždbog retrouve l'écho chez les Slaves méridionaux ( Dabog est une Dajbog forme spécifiquement serbe); [son nom signifie "dispensateur Dambog de richesses", de dati , "donner" et bog , "richesse"] Dabog Debestevs Debest ēvs nm Baltes Lettons syn. de Dievs ("dieu", en letton) →→→ Dievs Deivas Deiwas nm Baltes anciens Prussiens dieu céleste, correspondant au letton Dievs et au lituanien →→→ Dievas Dievas ; [cf. indo-européen * deiwos , "dieu"] →→→ Dievs Michel Mathieu-Colas, Dieux slaves et baltes (www.mathieu-colas.fr/michel/Classes/Dieux_slaves_et_baltes.pdf) NOMS VARIANTES et RENVOIS GENRE DOMAINE SOUS-DOMAINE NATURE ET FONCTIONS deive n Baltes Lituaniens nom générique des esprits inférieurs (divinités des forêts, des champs, des pierres sacrées, des animaux, des récoltes, etc.) Deives Valdytojos Deiv ės Valdytojos nfp Baltes Lituaniens déesses du destin (cf. Dalia et Laima); représentées par sept sœurs qui filent ou tissent le fil de la vie: Verpian čioji, Metan čioji, Aud ėja, Gadintoja, Serg ėtoja; Nukirp ėja, Išskalb ėja Dekla Dêkla nf Baltes Lettons déesse du destin; cf. Dalia →→→ Dalia →→→ Laima Devana Dewana nf Slaves Tchèques, Slovaques déesse de la chasse et de la forêt, Diane slave; [cf. serbe Debena Diiwica et pol. Dzievona ] →→→ Diiwica →→→ Dziewona Dida n Slaves/Baltes autre forme de Dido ou sa contrepartie féminine; dans ce cas, il pourrait s'agir de jumeaux nés de Lada (et de Lado?) Didilia Didilla nf Slaves Polonais déesse de l'amour et de la fécondité, invoquée contre la →→→ Zizilia stérilité; associée à Zizilia; parfois rapprochée de Vénus ou de Lucine Dido →→→ Lado nm Slaves/Baltes fils et époux de la déesse Lada Dieva deli Dieva d ēli nmp Baltes Lettons jumeaux célestes, "fils de Dievs"; [lituanien Dievo suneliai ] →→→ Dievo suneliai Dievaitis →→→ Dievas nm Baltes Lituaniens diminutif de Dievas ; nom parfois donné au dieu de la Lune Menuo ou à Perkunas Dievas Diévas nm Baltes Lituaniens dieu céleste, correspondant au letton Dievs et au vieux →→→ Dievs prussien Deivas ; [cf. indo-européen * deiwos , "dieu"] →→→ Deivas →→→ Dievaitis Dievini nmp Baltes Lettons ensemble de dieux mineurs protecteurs des familles; [plur. diminutif de Dievs ] Dievo suneliai Dievo s ūneliai nmp Baltes Lituaniens jumeaux célestes, enfants de Dievas; [letton Dieva deli ] →→→ Dieva deli Dievs →→→ Dievas nm Baltes Lettons dieu céleste, correspondant au lituanien Dievas et au vieux →→→ Deivas prussien Deivas ; [cf. indo-européen * deiwos , "dieu"] →→→ Debestevs Michel Mathieu-Colas, Dieux slaves et baltes (www.mathieu-colas.fr/michel/Classes/Dieux_slaves_et_baltes.pdf) NOMS VARIANTES et RENVOIS GENRE DOMAINE SOUS-DOMAINE NATURE ET FONCTIONS Diiwica Dilwica nf Slaves Slaves méridionaux déesse de la chasse, Diane slave; [cf. tchèque Devana et pol. →→→ Devana (Serbes) Dzievona; la forme Dilwica est décrite, selon les sources, →→→ Dziewona comme une variante de Diiwica ou une désignation polonaise, au même titre que Dziewona ?] Dimstipatis nm Baltes Lituaniens génie du lieu, "maître de la maison"; [divinité féminine à l'origine ( Dimstipati )?] Diveriks Diviriks nm Baltes Lituaniens dieu-lièvre; vénéré par le grand-duc Mindaugas (XIIIe s.) Diviriksas Dodol nm Slaves dieu de l'air Dodola Doda nf Slaves Slaves méridionaux déesse de la pluie; parfois présentée comme l'épouse de (Serbes) Perun (dieu du tonnerre) Dogoda nm Slaves dieu du vent d'ouest Dolya Dola nf Slaves Slaves de l'Est déesse du destin; quand elle est de bonne humeur, elle →→→ Sretcha (Russes) apporte la chance; dans le cas contraire, elle devient Nedolya et apporte le malheur domania →→→ domovikha nf Slaves un des noms de l'épouse d'un domovoï (esprit de la maison) →→→ kikimora domovikha →→→ domania nf Slaves épouse d'un domovoï (esprit de la maison), protectrice du →→→ kikimora foyer, elle habite le sous-sol →→→ volossatka →→→ maroukha domovoï domovoj nm Slaves divinité ou esprit de la maison et du foyer; a parfois pour épouse une domovikha (une domania ) ou une kikimora ; [de dom , "maison"; pluriel invariable] Dugnai nf Baltes/Slaves déesse du pain (elle empêchait la pâte de se gâter) Dvorovoï nm Slaves esprit régnant sur les cours de ferme; [de dvor , "cour"] Dzidzilelya nf Slaves parfois décrite comme une déesse du mariage; on dit aussi qu'elle veillait sur les destinées de l'enfance; [de dziecilela , "celle qui dorlote les enfants"?] Dziewona Dziewonna nf Slaves Polonais déesse de la chasse, Diane slave; [cf. tchèque Devana et Dziewana serbe Diiwica ] Diewana →→→ Diiwica →→→ Devana Erisvorch Erisvorsh nm Slaves dieu de la tempête sacrée Michel Mathieu-Colas, Dieux slaves et baltes (www.mathieu-colas.fr/michel/Classes/Dieux_slaves_et_baltes.pdf) NOMS VARIANTES et RENVOIS GENRE DOMAINE SOUS-DOMAINE NATURE ET FONCTIONS Ezerinis Ežerinis nm Baltes Lituaniens dieu ou esprit des lacs Flins nm Slaves dieu de la mort, chez les Wendes Gabija →→→ Matergabiae n Baltes Lituaniens divinité du feu, protectrice du foyer domestique (cf. le dieu russe Svaroži č) Ganiklis Goniglis? nm Baltes Lituaniens dieu des bergers et des troupeaux Gardaitis Gardaitas nm Baltes dieu des vents, des tempêtes Gerovit Gérovit nm Slaves Slaves de la Baltique dieu guerrier; divinité tutélaire de Wolgast; [de ger ou jar , "fort, Gerovitus furieux" et vit , "seigneur"] Jarovit Giltiné Giltin ė nf Baltes Lituaniens déesse de la mort (mais aussi de la guérison); parfois Giltine considérée comme la sœur de Laima Giraitis nm Baltes Lituaniens dieu des bois; cf. la déesse
Recommended publications
  • Folklór Baltských Zemí Jako Zdroj Pro Studium Předkřesťanských Tradic Starých Baltů
    4 JAK ROzuměT „POHANSKÝM RELIKTům“: FolKLÓR BALTSKÝCH ZEMÍ JAKO ZDROJ PRO STUDIUM PředKřesťANSKÝCH TRADIC STARÝCH BALTů Anglický termín folklore, přeložitelný do češtiny jako „lidová tradice“ či „lidové vě- dění“, začal být evropskými vzdělanci užíván před polovinou 19. století.1 V kon- textu historie moderní vědy se jedná o zásadní epochu, kdy vznikala v sekulární podobě většina současných humanitních oborů, včetně organizovaného studia folklóru. Evropská města prodělávala touto dobou druhou vlnu „industriální revoluce“, spojenou s modernizací, masovými imigracemi venkovské populace a pozvolnou „detradicionalizací“ v širších vrstvách společnosti. Modernizační procesy přitom neovlivňovaly pouze kulturní prostředí měst, ale prosakovaly v různých podobách i na venkov. Důsledkem toho zde začínají mizet dlouhodobě konzervované kulturní elementy, nezřídka poměrně „archaického“ stáří. Zároveň s těmito procesy však již druhá generace romantických intelektuálů mezi Atlan- tikem a Volhou usilovně studuje kulturní dějiny dílčích (obvykle svých vlastních) národů, zpravidla se zvláštním zřetelem k jejich historické genezi a identickým specifikům.2 Tradice udržované venkovskými obyvateli, do 18. století městskou inteligencí spíše ignorované či opovrhované, získávají ještě před rokem 1800 ros- toucí pozornost a následně i roli „stavebního materiálu“ při procesu „budování“ národních identit.3 1 Za původce anglického termínu folklore, který vytlačil starší latinismus popular antiquities, bývá obvykle považován spisovatel a amatérský historik William John Thoms (1803–1885). Významnou inspiraci pro jeho zájem o lidové kultury představovala díla Jacoba Grimma (1785–1863) a Wilhelma Grimma (1786–1859), průkopníků německé (a v podstatě i evropské) folkloristiky. 2 Spojitost nacionalismu a folkloristiky během 18.–20. století analyzuje např. Doorman, Martin, Romantický řád, Praha: Prostor 2008, 203–224. 3 K folkloristice a její genezi viz např.
    [Show full text]
  • UNIVERSITY of CALIFORNIA Los Angeles Byzantine Liturgy and The
    UNIVERSITY OF CALIFORNIA Los Angeles Byzantine Liturgy and the Primary Chronicle A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Slavic Languages and Literatures by Sean Delaine Griffin 2014 ABSTRACT OF THE DISSERTATION Byzantine Liturgy and the Primary Chronicle by Sean Delaine Griffin Doctor of Philosophy in Slavic Languages and Literatures University of California, Los Angeles, 2014 Professor Gail Lenhoff, Chair The monastic chroniclers of medieval Rus’ lived in a liturgical world. Morning, evening and night they prayed the “divine services” of the Byzantine Church, and this study is the first to examine how these rituals shaped the way they wrote and compiled the Povest’ vremennykh let (Primary Chronicle, ca. 12th century), the earliest surviving East Slavic historical record. My principal argument is that several foundational accounts of East Slavic history—including the tales of the baptism of Princess Ol’ga and her burial, Prince Vladimir’s conversion, the mass baptism of Rus’, and the martyrdom of Princes Boris and Gleb—have their source in the feasts of the liturgical year. The liturgy of the Eastern Church proclaimed a distinctively Byzantine myth of Christian origins: a sacred narrative about the conversion of the Roman Empire, the glorification of the emperor Constantine and empress Helen, and the victory of Christianity over paganism. In the decades following the conversion of Rus’, the chroniclers in Kiev learned these narratives from the church services and patterned their own tales of Christianization after them. The ii result was a myth of Christian origins for Rus’—a myth promulgated even today by the Russian Orthodox Church—that reproduced the myth of Christian origins for the Eastern Roman Empire articulated in the Byzantine rite.
    [Show full text]
  • The Construction of Pagan Identity in Lithuanian “Pagan Metal” Culture
    VYTAUTO DIDŢIOJO UNIVERSITETAS SOCIALINIŲ MOKSLŲ FAKULTETAS SOCIOLOGIJOS KATEDRA Agnė Petrusevičiūtė THE CONSTRUCTION OF PAGAN IDENTITY IN LITHUANIAN “PAGAN METAL” CULTURE Magistro baigiamasis darbas Socialinės antropologijos studijų programa, valstybinis kodas 62605S103 Sociologijos studijų kryptis Vadovas Prof. Ingo W. Schroeder _____ _____ (Moksl. laipsnis, vardas, pavardė) (Parašas) (Data) Apginta _________________________ ______ _____ (Fakulteto/studijų instituto dekanas/direktorius) (Parašas) (Data) Kaunas, 2010 1 Table of contents SUMMARY ........................................................................................................................................ 4 SANTRAUKA .................................................................................................................................... 6 INTRODUCTION ............................................................................................................................... 8 I. THEORIZING ―SUBCULTURE‖: LOOKING AT SCIENTIFIC STUDIES .............................. 13 1.1. Overlooking scientific concepts in ―subcultural‖ research ..................................................... 13 1.2. Assumptions about origin of ―subcultures‖ ............................................................................ 15 1.3 Defining identity ...................................................................................................................... 15 1.3.1 Identity and ―subcultures‖ ................................................................................................
    [Show full text]
  • MAN in NATURE Pre-Christian Eastern Slavic Reflections on Nature
    MAN IN NATURE Pre-Christian Eastern Slavic Reflections on Nature Molly Kaushal What follows is a simple account of how, in earlier times, the Eastern Slavs, particularly the pre-Christian Russians, interacted with nature. Pre-Christian slavic religion was mainly based on nature worship. Fire, Earth and Water figured prominently in its beliefs and ritual practices. The forces of nature were personified, feared, and revered, and the Slavs developed a whole pantheon of gods and goddesses. However, the three main gods of their pantheon were linked together not in a hierarchical way, but in a mutually complementary way, where each was incomplete without the other. A whole cycle of rituals revolved around various forces of nature and their personified images. The arrival of Christianity as the official religion and the establishment of the Russian Orthodox Church culminated in the banning of many folk ritual practices which were pre-Christian in origin, and in the persecution of those who practised them. Yet, a complete annihilation of earlier beliefs and practices could never be accomplished. Pre- Christian beliefs and gods exerted such a strong influence upon the Russian mind that the only way to come to terms with them was through incorporating them in the mainstream of the Christian order. Water, Fire, and the Mother Earth Goddess were, and have remained, the most powerful images of Russian religious beliefs and practices, and folk memory has remained loyal to the personified and non- personified images of these elements. According to some scholars, Rusi, or Russians as we call them, have their origins in the word Roce.
    [Show full text]
  • The Russian Ritual Year and Folklore Through Tourist Advertising
    THE RUSSIAN RITUAL YEAR AND FOLKLORE THROUGH TOURIST ADVERTISING IRINA SEDAKOVA This article analyzes the ritual year in modern Russia as Članek analizira praznično leto v moderni Rusiji, kot ga reflected in tourism spam letters circulated between 2005 odsevajo turistična oglasna sporočila med letoma 2005 in and 2012. These texts are the main source of data for this 2012. Tovrstna besedila so glavni vir podatkov za to študijo, study because they illustrate major tendencies in govern- saj odsevajo pomembnejše tendence vladnih, komercialnih mental, commercial, and individual attitudes towards in individualnih pogledov na ruske tradicionalne šege in Russian traditional customs and official holidays. They also uradne praznike. Prikazujejo tudi, kako se ohranja in demonstrate how local heritage is being maintained and rekonstruira lokalna dediščina in kako se pojavljajo in reconstructed, and how new myths and customs are appear- razvijajo novi miti in rituali, kot jih zahtevajo potrebe ing and developing to suit the needs of domestic tourism, a domačega turizma. special ethnographic calendrical type. Ključne besede: Rusija, praznično leto, pust, oglaševanje, Keywords: Russia, ritual year, carnival, advertising, tour- turistična antropologija, semiotika. ism anthropology, semiotics. INTRODUCTION This article focuses on the revitalization and re-invention of calendrical ritual celebrations in modern Russian provincial cities as a reciprocal process introduced by local authorities and tourist developers to motivate domestic tourists. This study touches on many sub- disciplines within anthropology, folklore, and linguistics. The topic partly fits into the anthropology of tourism, an academic discipline well established in Europe and the U.S. (core works are published in Smith 1989, Nash 1996, and Nash 2007 et al., but not yet presented in Russian academic investigation and teaching1).
    [Show full text]
  • Russian Museums Visit More Than 80 Million Visitors, 1/3 of Who Are Visitors Under 18
    Moscow 4 There are more than 3000 museums (and about 72 000 museum workers) in Russian Moscow region 92 Federation, not including school and company museums. Every year Russian museums visit more than 80 million visitors, 1/3 of who are visitors under 18 There are about 650 individual and institutional members in ICOM Russia. During two last St. Petersburg 117 years ICOM Russia membership was rapidly increasing more than 20% (or about 100 new members) a year Northwestern region 160 You will find the information aboutICOM Russia members in this book. All members (individual and institutional) are divided in two big groups – Museums which are institutional members of ICOM or are represented by individual members and Organizations. All the museums in this book are distributed by regional principle. Organizations are structured in profile groups Central region 192 Volga river region 224 Many thanks to all the museums who offered their help and assistance in the making of this collection South of Russia 258 Special thanks to Urals 270 Museum creation and consulting Culture heritage security in Russia with 3M(tm)Novec(tm)1230 Siberia and Far East 284 © ICOM Russia, 2012 Organizations 322 © K. Novokhatko, A. Gnedovsky, N. Kazantseva, O. Guzewska – compiling, translation, editing, 2012 [email protected] www.icom.org.ru © Leo Tolstoy museum-estate “Yasnaya Polyana”, design, 2012 Moscow MOSCOW A. N. SCRiAbiN MEMORiAl Capital of Russia. Major political, economic, cultural, scientific, religious, financial, educational, and transportation center of Russia and the continent MUSEUM Highlights: First reference to Moscow dates from 1147 when Moscow was already a pretty big town.
    [Show full text]
  • Bakalářská Práce
    UNIVERZITA KARLOVA V PRAZE Fakulta humanitních studií BAKALÁŘSKÁ PRÁCE Praha 2007 Taťána Marčićová UNIVERZITA KARLOVA V PRAZE Fakulta humanitních studií STOPY A REFLEXE LIDOVÉ VÍRY V ÚSTNÍ TRADICI ČERNOHORCŮ (V SOUVISLOSTI SE SLOVANSKÝM NÁBOŽENSKÝM SYSTÉMEM). PŘÍPAD ZDUCHAČE. Student: Taťána Marčićová Vedoucí bakalářské práce : Dott. Giuseppe Maiello, PhD. Studijní obor: Studium humanitní vzdělanosti 2 Děkuji Dott. Giuseppe Maiellovi, PhD. za cenné rady a podněty pro tuto práci a Vukovi Begovićovi a jeho rodině za poskytnutou pomoc a zázemí, které jsem potřebovala během průzkumné práce v Černé Hoře. 3 Prohlašuji, že jsem práci vypracoval/a samostatně s použitím uvedené literatury a souhlasím s jejím eventuálním zveřejněním v tištěné nebo elektronické podobě. V Praze dne 29. 6. 2007 ....................................... podpis 4 OBSAH 1. ÚVOD........................................................................................................................7 2. METODIKA PRÁCE....................................................................................................10 3. HLAVNÍ HISTORICKÉ PRAMENY................................................................................11 3. 1 HISTORICKÉ PRAMENY TÝKAJÍCÍ SE POLABSKÝCH SLOVANŮ......................................................................................................11 3. 2 HISTORICKÉ PRAMENY TÝKAJÍCÍ SE VÝCHODNÍCH SLOVANŮ......................................................................................................12 3. 3 HISTORICKÉ PRAMENY TÝKAJÍCÍ SE
    [Show full text]
  • Shamanic Wisdom, Parapsychological Research and a Transpersonal View: a Cross-Cultural Perspective Larissa Vilenskaya Psi Research
    International Journal of Transpersonal Studies Volume 15 | Issue 3 Article 5 9-1-1996 Shamanic Wisdom, Parapsychological Research and a Transpersonal View: A Cross-Cultural Perspective Larissa Vilenskaya Psi Research Follow this and additional works at: http://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Vilenskaya, L. (1996). Vilenskaya, L. (1996). Shamanic wisdom, parapsychological research and a transpersonal view: A cross-cultural perspective. International Journal of Transpersonal Studies, 15(3), 30–55.. International Journal of Transpersonal Studies, 15 (3). Retrieved from http://digitalcommons.ciis.edu/ijts-transpersonalstudies/vol15/iss3/5 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. SHAMANIC WISDOM, PARAPSYCHOLOGICAL RESEARCH AND A TRANSPERSONAL VIEW: A CROSS-CULTURAL ' PERSPECTIVE LARISSA VILENSKAYA PSI RESEARCH MENLO PARK, CALIFORNIA, USA There in the unbiased ether our essences balance against star weights hurled at the just now trembling scales. The ecstasy of life lives at this edge­ the body's memory of its immutable homeland. -Osip Mandelstam (1967, p. 124) PART I. THE LIGHT OF KNOWLEDGE: IN PURSUIT OF SLAVIC WISDOM TEACHINGS Upon the shores of afar sea A mighty green oak grows, And day and night a learned cat Walks round it on a golden chain.
    [Show full text]
  • Babylonian Influence on the Bible
    BABYLONIAN INFLUENCE ON THE BIBLE AND POPULAR BELIEFS THE CONFLICT OF MERODACH, THE GOD OF LIGHT, WITH TI.AMAT, THE DRAGON OF CHAOS (see pp. 17, 35). {From tile Or/g·inal in tlie Britislt .lllfuseum} Stubies on :fl3iblical $ubject~. No. I. BABYLONIAN INFLUENCE ON THE BIBLE AND POPULAR BELIEFS: "TEHUM AND TIAMAT," "HADES AND SATAN." A COMPARATIVE STUDY OF GENESIS I. 2. BY A. SMYTHE PALMER, D.D., AUTHOR OF HA MISUNDERSTOOD MIRACLE/' "FOLK-ETYMOLOGY, "THE WORD•HUNTER~S NOTE-HOOK/' ETC. VICAR OF HOLY TRINITY, HEHMON HILL, WANSTEAD. LONDON: DAVID NUTT, 270-271, S'l'RAND. 1897. Printed by BALLANTYNE, HANSON &, Co. At the Ballantyne Press 5. 'IR. 3-n token or sincere respect an~ gratltu~e CONTENTS PAGE THE BABYLONIAN CRADLE-LAND TEHOM AND TIA.MAT 4 THE CREATION 8 THE PRIMEYAL CITAOS 10 CON~'LICT Bl<!TWEEN 'l'IAMAT AND MERODACH 14 THE SERPENT 23 DRAGONS OF THE BIBLE 37 THE SEA A REBELLIOUS POWER 41 THE WATERY HAD1'JS-TARTAROS • 48 THE DEEP AS HELL 55 PUNISHMENT OF THE REBEL HOST 62 THE ABYSS 66 Dl<JSERTS AS THE HAUNTS OF DEVILS 72 THE EUPHRATES AS A SPIRLT RIVER 76 CONCLUSION 80 APPENDIX A. PHENOMENAL DRAGONS 87 B. MERODACH .AND THE THU~DERBOL'l' 98 C. THE SOLAR CONFLICT , I06 D. THE SERPENT ORACULAR I06 E. NEPTUNE SATANIC I09 F. '' TEHOM" ro9 G. THE SPIRIT-DEEP • 109 H. OUR DEBT TO BA.BYLON IJQ TEXTS ILLUSTRATED PAGE PAGE Gen. i. 2 4 8. 24, 66 Jer. v. 22. 43 i. 21 . 33, 41 I. 34 35 Lev.
    [Show full text]
  • Transformations of the Lithuanian God Perk\Nas
    Transformations of the Lithuanian God Perk\nas Nijol] Laurinkien] In the article, later substitutions for the god Perkunas are analysed. Most frequently appear the names of the prophet Eliah (Alijošius) and St. George (Jurgis) as the Christian replacements diffused from the Lithuanian region, which borders on Belarus where converting to Christianity began earlier. With the fall of the old culture a great many traditions indicated the god of thunder as undergoing a complete transformation into new characters, mostly those of modern religion. Lithuanian mythology also gives evidence of similar processes. The article aims at an analysis of further equivalents of Perk'nas, which reflect the mentioned process, as well as an attempt to delineate the possible reasons for these substitutes obtained by the god of thunder and their prevalence in Lithuania. The most common substitutes of Perk'nas are the prophet Elijah (Elijošius, Alijošius) and St George (Jurgis). These Christian characters as equivalents to the god of thunder are also known among eastern Slavs. Therefore, a logical question follows on the nature of such a peculiar concurrence, which will receive due attention in the article. Lithuanian folklore often observes Elijah mentioned together with Enoch (both, as the Bible suggests, having been so close to God that they were brought to dwell in heaven when still alive). Legends about Elijah and Enoch feature them being related to the motifs of old religion and those of Christianity (LPK 3459). From the latter, associations of the mentioned characters with the god of thunder can be obviously defined: when Elijah or Enoch rides in the heaven, it thunders and lightning is flashing: Seniai, labai seniai, kada dar Adomo ir Ievos nebuvę, Dievas sutvcrc AlijošiC ir Anoką.
    [Show full text]
  • Smith Alumnae Quarterly
    ALUMNAEALUMNAE Special Issueue QUARTERLYQUARTERLY TriumphantTrT iumphah ntn WomenWomen for the World campaigncac mppaiigngn fortififorortifi eses Smith’sSSmmitith’h s mimmission:sssion: too educateeducac te wwomenommene whowhwho wiwillll cchangehahanngge theththe worldworlrld This issue celebrates a stronstrongerger Smith, where ambitious women like Aubrey MMenarndtenarndt ’’0808 find their pathpathss Primed for Leadership SPRING 2017 VOLUME 103 NUMBER 3 c1_Smith_SP17_r1.indd c1 2/28/17 1:23 PM Women for the WoA New Generationrld of Leaders c2-50_Smith_SP17.indd c2 2/24/17 1:08 PM “WOMEN, WHEN THEY WORK TOGETHER, have incredible power.” Journalist Trudy Rubin ’65 made that statement at the 2012 launch of Smith’s Women for the World campaign. Her words were prophecy. From 2009 through 2016, thousands of Smith women joined hands to raise a stunning $486 million. This issue celebrates their work. Thanks to them, promising women from around the globe will continue to come to Smith to fi nd their voices and their opportunities. They will carry their education out into a world that needs their leadership. SMITH ALUMNAE QUARTERLY Special Issue / Spring 2017 Amber Scott ’07 NICK BURCHELL c2-50_Smith_SP17.indd 1 2/24/17 1:08 PM In This Issue • WOMEN HELPING WOMEN • A STRONGER CAMPUS 4 20 We Set Records, Thanks to You ‘Whole New Areas of Strength’ In President’s Perspective, Smith College President The Museum of Art boasts a new gallery, two new Kathleen McCartney writes that the Women for the curatorships and some transformational acquisitions. World campaign has strengthened Smith’s bottom line: empowering exceptional women. 26 8 Diving Into the Issues How We Did It Smith’s four leadership centers promote student engagement in real-world challenges.
    [Show full text]
  • Greimo Mitologijos Tyrimų Takais
    SUKAKTYS Greimo mitologijos tyrimų takais DAIVA VAITKEVIČIENĖ Lietuvių literatūros ir tautosakos institutas ANOTACIJA. Nors nuo Algirdo Juliaus Greimo mitologijos studijų Apie dievus ir žmones (1979) ir Tautos atminties beieškant (1990) pasirodymo jau praėjo keli dešimtmečiai, bet iki šiol nėra plačiau aptartas jo mitologijos tyrimų kelias. Straipsnyje pateikiama Greimo mitologijos darbų (įskaitant ir skelbtuosius prancūzų kalba) chronologinė apžvalga, išryškinamos jo mitologijos studijų prielaidos ir siekiai, atskleidžiamas Greimo požiūris į mitologijos tyrimų būklę Lietuvoje. Atliktas tyrimas leidžia teigti, kad lietuvių mitologija Greimui buvo ne tik bendrųjų semiotikos tyrimų „bandomasis laukas“, bet ir galimybė realizuoti save kaip kultūros istoriką ir religijotyrininką, o kartu, jo paties žodžiais tariant, „atiduoti skolą Lietuvai“. Ši sugrąžinta „skola“ tebelaukia deramo įvertinimo ir pradėtų darbų tąsos. RAKTAŽODŽIAI: Greimas, semiotika, lietuvių mitologija, indoeuropiečių mitologija, pasakos, mitai. Algirdas Julius Greimas − daugialypė asmenybė, kurią Lietuvoje daugiausia žinome dviem vardais − semiotiko ir mitologo. Arūnas Sverdiolas teigia: Yra du Greimai. Pasaulinio garso mokslininkas, kūręs semiotiką, kurios svarbą huma- nitariniams ir socialiniams mokslams jis pats gretino su matematikos svarba gamtos mokslams. Greimas taip pat yra palikęs puikių įvairiausio pobūdžio tekstų semiotinės analizės pavyzdžių. Šalia tarpsta jo semiotiniai lietuvių mitologijos tyrinėjimai, įsira- šantys į Georges’o Dumézilio ir Claude’o Lévi-Strausso
    [Show full text]