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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. -
The Problem of Mysteriousness of Baba Yaga Character in Religious Mythology
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Siberian Federal University Digital Repository Journal of Siberian Federal University. Humanities & Social Sciences 12 (2013 6) 1857-1866 ~ ~ ~ УДК 7.046 The Problem of Mysteriousness of Baba Yaga Character in Religious Mythology Evgenia V. Ivanova* Ural Federal University named after B.N. Yeltsin 51 Lenina, Ekaterinburg, 620083 Russia Received 28.07.2013, received in revised form 30.09.2013, accepted 05.11.2013 This article reveals the ambiguity of interpretation of Baba Yaga character by the representatives of different schools of mythology. Each of the researchers has his own version of the semantic peculiarities of this culture hero. Who is she? A pagan goddess, a priestess of pagan goddesses, a witch, a snake or a nature-deity? The aim of this research is to reveal the ambiguity of the archetypical features of this character and prove that the character of Baba Yaga as a culture hero of the archaic religious mythology has an influence on the contemporary religious mythology of mass media. Keywords: religious mythology, myth, culture hero, paganism, symbol, fairytale, religion, ritual, pagan priestess. Introduction. “Religious mythology” is examined by the author of the article (Ivanova, a new term, which is relevant to contemporary 2012, p.56). The subject of the research presented religious and cultural studies, philosophy in this article is topography or conceptual space of religion and other sciences focusing on of notional understanding of the fairytale pagan correlation between myth and religion. This culture hero – the character of Baba Yaga. -
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. -
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. -
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Lists of Names of Prokaryotic Candidatus Taxa
NOTIFICATION LIST: CANDIDATUS LIST NO. 1 Oren et al., Int. J. Syst. Evol. Microbiol. DOI 10.1099/ijsem.0.003789 Lists of names of prokaryotic Candidatus taxa Aharon Oren1,*, George M. Garrity2,3, Charles T. Parker3, Maria Chuvochina4 and Martha E. Trujillo5 Abstract We here present annotated lists of names of Candidatus taxa of prokaryotes with ranks between subspecies and class, pro- posed between the mid- 1990s, when the provisional status of Candidatus taxa was first established, and the end of 2018. Where necessary, corrected names are proposed that comply with the current provisions of the International Code of Nomenclature of Prokaryotes and its Orthography appendix. These lists, as well as updated lists of newly published names of Candidatus taxa with additions and corrections to the current lists to be published periodically in the International Journal of Systematic and Evo- lutionary Microbiology, may serve as the basis for the valid publication of the Candidatus names if and when the current propos- als to expand the type material for naming of prokaryotes to also include gene sequences of yet-uncultivated taxa is accepted by the International Committee on Systematics of Prokaryotes. Introduction of the category called Candidatus was first pro- morphology, basis of assignment as Candidatus, habitat, posed by Murray and Schleifer in 1994 [1]. The provisional metabolism and more. However, no such lists have yet been status Candidatus was intended for putative taxa of any rank published in the journal. that could not be described in sufficient details to warrant Currently, the nomenclature of Candidatus taxa is not covered establishment of a novel taxon, usually because of the absence by the rules of the Prokaryotic Code. -
Pagan Beliefs in Ancient Russia. by Luceta Di Cosimo, Barony Marche of the Debatable Lands, Aethelmearc
1 Pagan Beliefs in Ancient Russia. By Luceta di Cosimo, Barony Marche of the Debatable Lands, Aethelmearc. [email protected] ©2006-2017 Slavic mythology is a difficult subject. The historical evidence is fragmented, with many conflicting sources and multiple later literary inventions. This is a brief reconstruction of ancient Russian mythology. The first archaeological findings that can be attributed to Slavs date to approximately 6th c. AD. The origins of Slavs are still debated. The pagan Slavic society was an oral society. Christianity, which introduced writing, was more concerned with eradication rather than preservation of pagan beliefs. No one really tried to preserve and record whatever remained, until late period. Then, there is some evidence recorded from the Germans who visited Russia in 18th c., but a lot of it is based on the written 15thc. sources, rather than eyewitness accounts. The 19th c. Europe saw renewed interest in folklore, and combined with rise of nationalism and need for developed mythos, a lot of what was left was recorded, but a lot was altered to make it more palatable, and questionable things (especially with fertility rituals) were edited out as not to besmirch the emerging national character. During the Soviet time, the study of any religion was problematic, due to mandatory atheism. Eventually, the study of the early Slavic traditions was permitted, and even encouraged, but, everything had to pass stringent censorship rules, and could not contradict Marxist-Leninist philosophy. So, people who had the material (in the USSR) could not publish, and people who actually could publish (in the West) did not have access to the materials. -
Slavic Pagan World
Slavic Pagan World 1 Slavic Pagan World Compilation by Garry Green Welcome to Slavic Pagan World: Slavic Pagan Beliefs, Gods, Myths, Recipes, Magic, Spells, Divinations, Remedies, Songs. 2 Table of Content Slavic Pagan Beliefs 5 Slavic neighbors. 5 Dualism & The Origins of Slavic Belief 6 The Elements 6 Totems 7 Creation Myths 8 The World Tree. 10 Origin of Witchcraft - a story 11 Slavic pagan calendar and festivals 11 A small dictionary of slavic pagan gods & goddesses 15 Slavic Ritual Recipes 20 An Ancient Slavic Herbal 23 Slavic Magick & Folk Medicine 29 Divinations 34 Remedies 39 Slavic Pagan Holidays 45 Slavic Gods & Goddesses 58 Slavic Pagan Songs 82 Organised pagan cult in Kievan Rus' 89 Introduction 89 Selected deities and concepts in slavic religion 92 Personification and anthropomorphisation 108 "Core" concepts and gods in slavonic cosmology 110 3 Evolution of the eastern slavic beliefs 111 Foreign influence on slavic religion 112 Conclusion 119 Pagan ages in Poland 120 Polish Supernatural Spirits 120 Polish Folk Magic 125 Polish Pagan Pantheon 131 4 Slavic Pagan Beliefs The Slavic peoples are not a "race". Like the Romance and Germanic peoples, they are related by area and culture, not so much by blood. Today there are thirteen different Slavic groups divided into three blocs, Eastern, Southern and Western. These include the Russians, Poles, Czechs, Ukrainians, Byelorussians, Serbians,Croatians, Macedonians, Slovenians, Bulgarians, Kashubians, Albanians and Slovakians. Although the Lithuanians, Estonians and Latvians are of Baltic tribes, we are including some of their customs as they are similar to those of their Slavic neighbors. Slavic Runes were called "Runitsa", "Cherty y Rezy" ("Strokes and Cuts") and later, "Vlesovitsa". -
Mircea Eliade
THE SACRED AND THE PROFANE THE NATURE OF RELIGION by Mircea Eliade Translated from the French by Willard R. Trask A Harvest Book Harcourt, Brace & World, Inc. New York CONTENTS INTRODUCTION 8 CHAPTER I Sacred Space and Making the World Sacred 20 CHAPTER I1 Sacred Time and Myths 68 CHAPTER Ill The Sacredness of Nature and Cosmic Religion 116 / CHAPTER IV Human Existence and Sanctified Life 162 CHRONOLOGICAL SURVEY The "History of ReligWus" as a Branch of Knowledge 216 SELECTED BIBLIOGRAPHY 234 INDEX 244 The extraordinary interest aroused all over the for example; it was not an idea, an abstract notion, a world by Rudolf Otto's Das Heilige (The Sacred), pub- mere moral allegory. It was a terrible power, manifested lished in 1917, still persists. Its success was certainly in the divine wrath. due to the author's new and original point of view. In- In Das Heilige Otto sets himself to discover the char- stead of studying the ideas of God and religion, Otto acteristics of this frightening and irrational experience. undertook to analyze the modalities of the religious, He finds the feeling of terror before the sacred, before experience. Gifted with great psychological subtlety, and the awe-inspiring mystery (mysterium tremendum), the thoroughly prepared by his twofold training as theo- majesty (majestas) that emanates an overwhelming logian and historian of religions, he succeeded in de- superiority of power; he finds religious fear before the termining the content and specific characteristics of fascinating mystery (mysterium fascimms) in which religious experience. Passing over the rational and perfect fullness of being flowers. -
ROBERTS-THESIS.Pdf (933.8Kb)
The Thesis Committee for Jason Edward Roberts Certifies that this is the approved version of the following thesis: Evidence of Shamanism in Russian Folklore APPROVED BY SUPERVISING COMMITTEE: Supervisor: Thomas Jesús Garza Bella Bychkova Jordan Evidence of Shamanism in Russian Folklore by Jason Edward Roberts, B. Music; M. Music Thesis Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin December 2011 Acknowledgements I would like to gratefully acknowledge both Tom Garza and Bella Jordan for their support and encouragement. Their combined expertise has made this research much more fruitful than it might have been otherwise. I would also like to thank Michael Pesenson to whom I will forever be indebted for giving me the push to “study what I like” and who made time for my magicians and shamans even when he was up to his neck in sibyls. iii Abstract Evidence of Shamanism in Russian Folklore Jason Edward Roberts, MA The University of Texas at Austin, 2011 Supervisor: Thomas Jesús Garza A wealth of East Slavic folklore has been collected throughout Russia, Ukraine, and Belorussia over a period of more than a hundred years. Among the many examinations that have been conducted on the massive corpus of legends, fabulates, memorates, and charms is an attempt to gain some understanding of indigenous East Slavic religion. Unfortunately, such examination of these materials has been overwhelmingly guided by political agenda and cultural bias. As early as 1938, Yuri Sokolov suggested in his book, Russian Folklore, that some of Russia’s folk practices bore a remarkable resemblance to shamanic practices, commenting specifically on a trance like state which some women induced in themselves by means of an whirling dance. -
Kresnik: an Attempt at a Mythological Reconstruction
Kresnik: An Attempt at a Mythological Reconstruction Zmago Šmitek The Slovene Kresnik tradition has numerous parallels in Indo-European mythologies. Research has established connections between the myth about a hero’s fight with a snake (dragon) and the vegetational cult of Jarilo/Zeleni Jurij. The Author establishes a hypothesis about Iranian influences (resemblance to figures of Yima/Yama and Mithra) and outlines a later transformation of Kresnik in the period of Christianization. If it is possible to find a mythological figure in Slovene folk tradition which is remi- niscent of a “higher” deity, this would undoubtedly be Kresnik. It is therefore not strange that different researchers were of the opinion that Kresnik represented the key to old Slovene mythology and religion.1 Their explanations, however, are mostly outdated, insufficciently explained or contrasting in the context of contemporary findings of comparative mythol- ogy and religiology. Equally doubtful is also the authenticity of older records about Kresnik since the still living traditions seem not to verify them.2 Kresnik thus remains a controver- sial and mysterious image as far as the origin of his name is concerned, but also concerning the role and the function it was supposed to have in old Slovene, Slavic and Indo-European mythological structures. The first extensive and thorough comparative study about Kr(e)snik was written by Maja Bošković-Stulli.3 She justly ascertained that there were differences between the major- ity of Slovene records on Kresnik and the data on a being with the same name collected in Croatia and east of it. On the other hand, however, certain fragments of Slovene tradition did correspond to the image of Krsnik which she had documented during the course of her 1 Kresnik was linked to Božič or Svarožič (Jakob Kelemina, Bajke in pripovedke slovenskega ljudstva, Znanstvena knjižnica, Tome 4, Celje 1930, p. -
PROBLEMS of ACCULTURATION in TURKISH-SLAVIC RELATIONS and THEIR REFLECTION in the “HEAVEN and EARTH” MYTHOLOGEME Abay K
PJAEE, 17 (6) (2020) PROBLEMS OF ACCULTURATION IN TURKISH-SLAVIC RELATIONS AND THEIR REFLECTION IN THE “HEAVEN AND EARTH” MYTHOLOGEME Abay K. KAIRZHANOV1 1Department of Turkology, L.N. Gumilyov Eurasian National L. N. Gumilyov Eurasian National University 010000, 2 Satbayev Str., Astana, Republic of Kazakhstan [email protected] Nazira NURTAZINA2 2Department of the History of Kazakhstan Al Farabi Kazakh National University, 020000, Almaty, Republic of Kazakhstan [email protected] Aiman M. AZMUKHANOVA3 3Department of Oriental Studies L. N. Gumilyov Eurasian National University 010000, 2 Satbayev Str., Astana, Republic of Kazakhstan [email protected] Kuanyshbek MALIKOV4 4Department of Kazakh Linguiatics L. N. Gumilyov Eurasian National University 010000, 2 Satbayev Str., Astana, Republic of Kazakhstan Karlygash K. SAREKENOVA5 5Department of Kazakh Linguiatics L. N. Gumilyov Eurasian National University 010000, 2 Satbayev Str., Astana, Republic of Kazakhstan [email protected] Abay K. KAIRZHANOV1, Nazira NURTAZINA2, Aiman M. AZMUKHANOVA3, Kuanyshbek MALIKOV4, Karlygash K. SAREKENOVA5 – Palarch’s Journal Of Archaeology Of Egypt/Egyptology 17(6). ISSN 1567-214x Key words: acculturation, functional unity, new balance, mythologeme, dualistic system. -- Annotation The relevance of the study in this article is determined by the fact that long and constant contacts between the ancient Turks and Slavs formed significant cultural components in the 6936 PJAEE, 17 (6) (2020) context of communication between peoples. In the interaction of carriers of culture not only a certain shift of cultural paradigms take place, but also ethnic groups enter into complex relationships, while in the process of acculturation of each of them finds its identity and specificity, are mutually adapted by borrowing some of the cultural traits of each other.