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Journal articles on the topic 'Caucasian Mythology'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

SIKHARULIDZE, Ketevan. "Oldest Population of Caucasus According to Mythological Data." Journal in Humanities 4, no. 2 (2016): 43–45. http://dx.doi.org/10.31578/hum.v4i2.328.

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According to mythological data ancient population of Caucasus was represented by Giants. Among them are one-eyed Goliaths also. Theymainly appear as shepherds. Goliaths obtained all means for existence and the next generations used them. Later they lost their old dignityand transformed into evil creatures. There are women Goliaths-warriors in the Caucasian folklore and their activity is connected to the heroicweddingmotive.A special group of giants in the Caucasian mythology is made of Devs, which appeared here as a result of cultural-historical contacts with theOriental world. According to be

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2

Kulikov, Leonid. "Indo-Iranian gandharvá- and its (non-)Indo-European relatives: Comparative mythological notes." Rodnoy Yazyk. Linguistic journal, no. 1 (June 2021): 256–77. http://dx.doi.org/10.37892/2313-5816-2021-1-256-277.

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This article focuses on the etymology of Indo-Iranian gandharvá- and possible related words outside Indo-Iranian languages. Even though the old comparison of Skt. gandharvá- and Gr. κένταυρος is phonologically untenable and cannot bring us to any reconstructable Proto-Indo-European form, their phonetic similarity should not be neglected or considered accidental and is furthermore corroborated by evidence from comparative mythology. It seems very likely that both words were borrowed from some Near Eastern non-Indo-European language, possibly Kassite or a related language, being perhaps eventual

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3

Dudziak, Arkadiusz, and Marina Payunena. "Indo-European anthropological and cultural sources of the Ossetian heroic epic as an example of nomadism of ideas and values (problem statement)." Przegląd Wschodnioeuropejski 10, no. 1 (2019): 289–304. http://dx.doi.org/10.31648/pw.4525.

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The paper makes an attempt to analyse the Indo-European cultural categories in the dimension of anthropological and cultural sources which have constituted the national epic of Ossetians, the descendants of the legendary Sarmatian Alans. As a result of studying the present state of knowledge about nomadism, the authors propose a way of understanding that concept as an intercultural penetration of ideas and values through the cultural texts (myths, literary works) in the history of the Indo-European family of Eurasian nations. The authors present the nomadism of Indo-European cultural elements

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4

Geroulanos, Stefanos, and Jamie Phillips. "Eurasianism versus IndoGermanism: Linguistics and mythology in the 1930s’ controversies over European prehistory." History of Science 56, no. 3 (2018): 343–78. http://dx.doi.org/10.1177/0073275318776422.

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In 1935, the Russian linguist Prince Nicolai S. Trubetskoi and the French mythologist Georges Dumézil engaged in a vicious debate over a seemingly obscure subject: the structure of Northwest Caucasian languages. Based on unknown archival material in French, German, and Russian, this essay uses the debate as a pathway into the 1930s scientific and political stakes of IndoEuropeanism – the belief that European cultures emerged through the spread of a single IndoEuropean people out of a single “motherland.” Each of the two authors held strong commitments to visions of European order and its origi

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5

HARVEY, DAVID ALLEN. "THE LOST CAUCASIAN CIVILIZATION: JEAN-SYLVAIN BAILLY AND THE ROOTS OF THE ARYAN MYTH." Modern Intellectual History 11, no. 2 (2014): 279–306. http://dx.doi.org/10.1017/s147924431400002x.

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Jean-Sylvain Bailly, an eighteenth-century French astronomer and polymath, elaborated an original interpretation of the prehistoric origins of civilization which anticipated many of the details of the “Aryan myth.” Bailly argued that Atlantis was the root civilization of mankind, which had invented the arts and sciences and civilized the Chinese, Indians, and Egyptians. He situated this primordial people in the far north of Eurasia, and argued that as the cooling of the Earth buried their ancestral home beneath sheets of ice, the Atlanteans were lost to history. Bailly drew eclectically upon s

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6

Martazanov, Arsamak Magomedovich, Irina Sovetovna Karabulatova, Khanifa Magamedovna Martazanova, and Alena Mustafaevna Sarbasheva. "Sacred mythopetronym as a spiritual and moral value of the North Caucasian culture." Revista Amazonia Investiga 10, no. 44 (2021): 103–14. http://dx.doi.org/10.34069/ai/2021.44.08.10.

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Mythology is a necessary stage of cultural development in the history of any nation. When a person creates myths, he is in search of the meaning of life and tries to: 1) to fit your life into the framework of a larger whole; 2) to discover a certain structure underlying being; 3) to understand, despite everything, that life has meaning and value. The mythologeme "split stone" in the ethnoculture of the peoples of the North Caucasus, reflected in the novels of the Ingush writer I. Bazorkin, echoes the primitive ideas about the arrangement of the world among different peoples of the world. Since

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7

Martazanov, Arsamak Magomedovich, Irina Sovetovna Karabulatova, Khanifa Magamedovna Martazanova, and Alena Mustafaevna Sarbasheva. "Sacred mythopetronym as a spiritual and moral value of the North Caucasian culture." Revista Amazonia Investiga 10, no. 44 (2021): 103–14. http://dx.doi.org/10.34069/ai/2021.44.08.10.

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Mythology is a necessary stage of cultural development in the history of any nation. When a person creates myths, he is in search of the meaning of life and tries to: 1) to fit your life into the framework of a larger whole; 2) to discover a certain structure underlying being; 3) to understand, despite everything, that life has meaning and value. The mythologeme "split stone" in the ethnoculture of the peoples of the North Caucasus, reflected in the novels of the Ingush writer I. Bazorkin, echoes the primitive ideas about the arrangement of the world among different peoples of the world. Since

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8

Ф.М., ТАКАЗОВ,. "HUMAN CREATION IN OSSETIAN MYTHOLOGY: TYPOLOGICAL ASPECT." Kavkaz-forum, no. 12(19) (December 14, 2022): 45–54. http://dx.doi.org/10.46698/vnc.2022.19.12.002.

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Наиболее фундаментальным и типичным видом мифотворчества осетин являются космогонические мифы. Космогонические мифы повествуют о происхождении космоса в целом и его частей, связанных в единой системе. Основным начальным сюжетом творения мира в осетинской космогонии является происхождение космоса из хаоса. Часть космогонии составляют антропогонические мифы, в том числе о сотворении человека, первой человеческой пары или первых людей. Осетинская мифология, восходящая к индоиранскому наследию, испытала влияние христианства, ислама и кавказской культурной общности. Актуальность исследования мотива

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9

Grzelak-Krzymianowska, Adriana. "Heracles in the Iberian Peninsula." Collectanea Philologica, no. 25 (December 16, 2022): 13–33. http://dx.doi.org/10.18778/1733-0319.25.02.

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The story of Herculesʼ achievements, like many others in Greek mythology, has undergone various changes since Hesiodʼs early transmissions helped to consolidate the essential elements of the myth and its characteristics. With the translocation of myths from Caucasian Iberia to Western Iberia, certain places, characters and events associated with the land were also transferred. The Fortunate Islands, the Garden of Hesperides, the place of the 10th and 11th labours of Hercules have been relocated, and the origin and meaning of the pillars set up by the hero have been identified and interpreted.

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Biguaa, Vyacheslav A. "Symbolic Images of Stone and Mountains in the Literatures of Abkhazian and North Caucasian Nations." Studia Litterarum 6, no. 4 (2021): 344–71. http://dx.doi.org/10.22455/2500-4247-2021-6-4-344-371.

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This article examines the peculiarities of the functioning of symbolic images of stone and mountains in the folklore and literatures of the peoples of the North Caucasus and Abkhazia. The objects of analysis are myths, a heroic epic about the sledges shared by a number of Caucasian peoples, poetry by K. Mechiev, K. Kuliev, A. Keshokov, and R. Gamzatov, novels by B. Shinkuba (Dissected Stone) and A. Gogua (Nimbus). As shown in the article, the images of stone and mountains in each literature function differently within the structure of a literary text, depending on the author’s intention. At th

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Nikitina, Inna, and Ksenia Klimova. "The traditional culture and the language of the “Russian Greeks” in Sochi: A review of an ethnolinguistic expedition." Slavic Almanac 2022, no. 3-4 (2022): 249–60. http://dx.doi.org/10.31168/2073-5731.2022.3-4.2.06.

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The traditional culture and the language of the Greek population of Sochi in July 2022 for the first time became the subject of an ethnolinguistic study by Russian researchers. The Greek population (natives of the region of Pontus, located in modern Turkey) initially appeared in these territories in the second half of the 19th century. During the Stalin era, the number of Greeks decreased significantly, however, the language (Pontic dialect of the Greek language) and elements of traditional culture in places where Greeks were densely populated are preserved to this day. In the folk calendar, f

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12

Thagazitov, Yuriy M., Almira M. Kazieva, and Fatima T. Uzdenova. "Genesis of the novelty thinking in Russian language Kabardinian literature of the 80s of the 20th century." Philological Sciences. Scientific Essays of Higher Education, no. 4 (July 2021): 131–36. http://dx.doi.org/10.20339/phs.4-21.131.

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The article is an attempt to “re-read and rethink” the novels of Russian-speaking Kabardian writer M. Elberd “Terrible way to Oshkhamakho” and “Look for where you didn’t hide” at the level of modern literary experience. The authors focus on the complex, multifaceted interweaving of a single, essentially self-national and Russian-language literary process. This approach allows us to see new facets of artistic and sociocultural interrelations in the evolution of novel thinking. The particular interest of the Russian-language novel in history is connected with the important problem of how people

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13

Takazov, Fedar Magometovich. "Theonymic vocabulary of the Ossetian language." Philology. Issues of Theory and Practice 16, no. 12 (2023): 4396–401. http://dx.doi.org/10.30853/phil20230667.

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The study aims to identify the semantics of theonyms, both in mythological texts and in everyday speech of the Ossetian language. The study is novel in that it is the first to analyse the use of the terms reflecting the names of sacred characters of the celestial sphere in speech structure. As a result of the study, three layers of the formation of mythological vocabulary in the Ossetian language under the influence of the ancient Iranian, Christian and Caucasian religious and mythological systems were identified. Certain aspects of mythology have already become the object of research, but the

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14

Petrosyan, Armen Ye. "King Artavasdes and the Anagram of his Name in the Ancient Armenian Epic." Вопросы ономастики 17, no. 3 (2020): 9–22. http://dx.doi.org/10.15826/vopr_onom.2020.17.3.032.

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The paper deals with the ancient Armenian epic Vipasank known from the book of the 5th century historian Movses Khorenatsi (Moses Chorenensis). The author considers its plot both contextually, against the backdrop of Caucasian peoples’ mythology, and historically, by drawing parallels with real-life figures that might have served as prototypes for the legendary epic kings and heroes. It is noted that obvious character analogies and linguistic similarities do not suggest any genetic relatedness between the Armenian and the neighbouring Caucasion traditions but are a result of cultural borrowing

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Джанаева, Л. Н. "Touches to the portrait…" NARTAMONGÆ 18, no. 1-2 (2024): 7–17. http://dx.doi.org/10.46698/vnc.2024.44.10.001.

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Данная публикация приурочена к восьмидесятипятилетнему юбилею ведущего французского специалиста по литературе средневековья Жоэля Грисвара и посвящена зна- комству автора статьи с ученым. В материале рассматриваются история поездки Жоэля Грисвара в составе небольшой делегации из Франции во Владикавказ, а также представле- на вырезка из газеты о новой книге Жоэля Грисвара «Меч, брошенный в море, романы круглого стола и легенды о Нартах», где автор указывает на сходство легенд о Короле Артуре с кавказской мифологией. В статье опубликованы отрывки из автобиографии Жо- эля Грисвара на французском

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16

АЛИЕВА, А. И. "The heritage of N. S. Trubetskoy’s study of the Caucasus." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (March 25, 2019): 127–39. http://dx.doi.org/10.26158/tk.2019.20.1.011.

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Научное наследие выдающегося русского мыслителя и ученого-филолога Николая Сергеевича Трубецкого (1890-1938), чьи труды в области филологии, этнологии, народоведения, истории культуры способствовали созданию новых научных направлений и дисциплин, уехавшего в эмиграцию в 1920 г., начало возвращаться на его родину только в 60-е годы ХХ столетия. На протяжении более чем полувека в нашей стране изданы капитальные исследования Н. С. Трубецкого, посвященные общему, европейскому и кавказскому языкознанию, истории русской литературы, проблемам евразийства. К сожалению, до сих пор не получили достойной

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БЕСОЛОВА, Е. Б. "ABOUT THE RUDIMENTS OF THE BEAR CULT IN THE RESEARCH OF L.A. CHIBIROV." Kavkaz-forum, no. 13(20) (March 21, 2023): 5–19. http://dx.doi.org/10.46698/vnc.2023.20.13.010.

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Исследования Л.А. Чибирова посвящены проблемам духовной культуры осетин: сохранившимся пережиткам архаических воззрений человека, способствующих реконструкции прошлой жизни, мировосприятия и мировоззрения, хозяйственного уклада, а также особенностям социально-исторических отношений. Выявление этнолингвистического и этнокультурного аспектов в трудах известного кавказоведа, осетиноведа и этнографа, внесшего весомый вклад в изучение истории, этнологии и культуры народов Кавказа, представляет огромный интерес. Вопросы исторической и ареальной этнологии, устного народного творчества, языка и культу

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ТУАЛЛАГОВ, А. А. "ABOUT SOME FOLKLORE “PARALLELS”." Kavkaz-forum, no. 9(16) (March 28, 2022): 87–102. http://dx.doi.org/10.46698/vnc.2022.16.9.007.

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Среди многочисленных параллелей материалам Нартовского эпоса осетин особое место в какой-то момент заняли материалы шорского фольклора. Они, в свою очередь, послужили основанием для утверждений различных авторов о монгольском влиянии на эпос, о тесных контактах тюрков и сармато-алан, об иранских корнях в этногенезе хакасов, о наличии «аланского цикла» в шорском фольклоре, о тюркском источнике в одном из образов пантеона кавказских народов, о центральноазиатских корнях этногенеза алан. Данное положение объективно определяет актуальность заявленной к исследованию проблемы. Научная новизна заключ

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19

Kulikov, Leonid. "The First Woman Yamī, Her Origin and Her Status in Indo-Iranian Mythology: Demigoddess or Half-human? (Evidence from R̥gveda 10.10, Iranian Parallels and Greek Relatives)." Studia Ceranea 8 (December 30, 2018): 43–75. http://dx.doi.org/10.18778/2084-140x.08.03.

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This paper focuses on the mythology of Yamī and her twin-brother Yama (the first humans according to Indo-Iranian mythology), their non-human origin and some aspects of Yamī’s behaviour which presumably betray a number of features of a female half-deity. The relationships between Yamī and Yama are the central topic of the dialogue hymn Rgveda 10.10, where Yamī attempts to seduce her twin to incest in order to produce offspring and thus continue the human race. This offer is refused by Yama, who refers to the inappropriateness of incest. Although Yamī and Yama are humans according to the Vedic

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20

Triomphe, Robert. "La mythologie « japhétique » : Marr entre le Caucase, la Bible et la Grèce." Cahiers du Centre de Linguistique et des Sciences du Langage, no. 20 (April 9, 2022): 311–41. http://dx.doi.org/10.26034/la.cdclsl.2005.1522.

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Cet article cherche à présenter Marr non comme un théoricien, mais comme le vivant produit d'un espace et d'une époque particulière, qui a agi et réagi en fonction de son origine (géorgienne) et d'une expérience ethnologique et linguistique corroborée par la révolution bolchévique. D'où l'appel à une langue caucasique (le tchétchène) pour nous mettre d'abord en situation marrienne, puis un résumé de l'expédition de Marr au Lazistan, enfin un commentaire détaillé de la confirmation du «japhétisme», que Marr a expressément demandée à la Bible et à la mythologie grecque. La symbolique de la monta

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Gumashvili, Zaur. "Vainakh mythological searches." ,,INTERCULTURAL DIALOGUES“ TRANSACTIONS, September 24, 2021. http://dx.doi.org/10.52340/idw.2021.499.

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The goal of studies to represent mythological picture of Kist ethnicity that goes back to ancient times. Diversity of the Vainakh people mythology worth attention.In the study there is shown that Vainakh Version of epos appears to be the part of General Caucasian Narts epos that have parallels with other Caucasus people too. Some of epic heroes preserved their ancient characteristic that gives us opportunity to see half-gods in them. Beside this the epos helps us to make clear picture of Vainakh divers mythology as well as the traces of ancient civilization

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АБИСАЛОВА, Р. Н. "FROM PROMETHEUS TO AMRAN: ON THE CHAINED HERO IN THE OSSETIAN EPIC." Kavkaz-forum, no. 8(15) (December 15, 2021). http://dx.doi.org/10.46698/vnc.2021.15.8.009.

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В статье рассмотрен один из мотивов осетинского Даредзановского эпоса – мотив прикованного героя, еще в древности вошедший в мифологию, фольклор, литературу многих народов и получивший название «мотив Прометея». Образ Прометея относится к «вечным образам» мировой художественной культуры. История прикования и освобождения Прометея и в древнегреческой мифологии, и в трагедии Эсхила позиционируется как топонимически привязанная к Кавказу. Именно здесь сюжет о наказанном Богом и прикованном богатыре получил распространение в национальных мифах и эпических преданиях – грузинских, осетинских, кабард

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ЧИБИРОВ, Л. А. "GEORGES DUMÉZIL AND HIS WORKS ON A RESEARCH OF NART STUDIES." Известия СОИГСИ, no. 23(62) (March 20, 2017). http://dx.doi.org/10.23671/vnc.2017.62.9775.

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В статье оценивается вклад выдающегося ученого XX столетия Жоржа Дюмезиля в нартоведение, подчеркиваются заслуги ученого в исследовании осетинской Нартиады. Анализируются основные труды французского исследователя, в которых на осетинском материале развивалась его трехфункциональная теория, подчеркивалась прямая преемственность эпической традиции от скифов - сарматов - алан до современных осетин. Ценность представляют исследования Дюмезиля в области мифологии нартовского эпоса, характеристики основных циклов и героев сказаний. Особый интерес представляют фольклорные параллели Нартиады и эпосов

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ГОСТИЕВА, Л. К. "B.A. KALOEV ABOUT THE SCIENTIFIC CONTRIBUTION OF V.I. ABAYEV IN ETHNOGRAPHIC SCIENCE." Kavkaz-forum, no. 4(11) (December 18, 2020). http://dx.doi.org/10.46698/f9608-8668-4228-i.

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В статье рассмотрен научный вклад В.И. Абаева в развитие этнографической науки по данным Б.А. Калоева. Показана значимость теории субстрата, в разработке которой ученый принимал активное участие с 1920-х гг. Акцентировано внимание на заключении Абаева о том, что в этногенезе осетин превалировал иранский элемент, несмотря на сильную местную кавказскую среду, субстрат. В разрезе этой темы проанализированы выступления Абаева на конференциях по этногенезу балкарцев и карачаевцев и осетин. Как значительный вклад в проблему этногенеза оценена теория ареальной лингвистики исследователя. Изучены

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АБИСАЛОВА, Р. Н., та Л. Т. КАЛАБЕКОВА. "THE GEORGES DUMЙZIL’S LETTERS TO KONSTANTIN GAGKAEV (1961-1983)". Известия СОИГСИ, № 29(68) (28 вересня 2018). http://dx.doi.org/10.23671/vnc.2018.68.17171.

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В публикации представлены 26 писем французского ученого-компаративиста, мифолога Жоржа Эдмона Рауля Дюмезиля к доктору филологических наук, языковеду, исследователю Нартовского эпоса Константину Егоровичу Гагкаеву. Знакомство с эпистолярным наследием выдающихся ученых представляется весьма плодотворным, оно позволяет проникнуть в творческую лабораторию, оценить профессионализм, талант, эрудицию исследователей. В письмах раскрываются также человеческие качества, толерантность в дискуссии, уважение к мнению адресата. В предисловии к публикуемым источникам дается краткая характеристика творческог

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