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Journal articles on the topic 'Caucasian Mythology'
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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 beliefs of the East Georgian mountain dwellers, the territory where their resided, used to belong to Devs earlier.Devs used to be involved in various economies: hunting, farming, sheep breeding. As the ancient settlers Devs are distinguished for specialabundance.
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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 eventually traceable to a Proto-West-Caucasian etymon.
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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 which emerge from the studies of Galina Bieliakowa on Slavic mythology. The article discusses the nomadism of Indo-European ideas, values and cultural symbolism in the context of contemporary anthropological and archaeological knowledge. The authors focus on the phenomenon of preserving the Indo-European cultural heritage in the mythology of the North Caucasus (e.g. the Ossetian heroic epic). The authors also show the phenomenon of the literary image of the sword as an archetypal symbol of honor and purity on the example of the nomadism of that cultural image from the Caucasian epic to the medieval knight epic.
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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 origins – in “Eurasia” for Trubetskoi and a Northern European Heimat for Dumézil. The North Caucasus, long a privileged site for Russian and European scholars, now became key to the renegotiation of the origins and reach of imagined prehistoric IndoEuropean conquerors, but also the 1930s’ debate over the value of different disciplines (linguistics, mythology, archaeology, folklore studies) for the origins of language, myth, and the European deep past. As a moment in the history of modern speculations about prehistory, pursued in the shadow of Nazi scholarship, the debate transformed fields of research – notably linguistics, comparative mythology, and structuralism – and the assumptions about the shape of Europe.
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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 science, classical mythology, linguistics, and orientalism to substantiate his case, and argued that the Brahmans who shaped Indian civilization were Sanskrit-speaking Atlanteans. His theories reflected many of the prevailing ideas of the age, such as the climate determinism of Montesquieu and Buffon and the superiority of the dynamic West over the decadent Orient. Though Bailly did not racialize the Atlanteans, his works laid the foundations for the subsequent emergence of the Aryan myth.
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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 the ethnolinguoculture of the peoples of the Caucasus stands apart among various language classifications, we turn to the analysis of the concept-mythonym "split stone" to identify general and moments of interpretation of the meaning of this concept. Hypothesis: the concept of "split stone" is the basic ethnic idea of the Ingush about the structure of the world order, about the influence of moral qualities of a person on the properties of the surrounding world.
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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 the ethnolinguoculture of the peoples of the Caucasus stands apart among various language classifications, we turn to the analysis of the concept-mythonym "split stone" to identify general and moments of interpretation of the meaning of this concept. Hypothesis: the concept of "split stone" is the basic ethnic idea of the Ingush about the structure of the world order, about the influence of moral qualities of a person on the properties of the surrounding world.
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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 творения человека заключается в том, что изучение антропогонических мифов составляет значимое звено по осмыслению целостной мифологической картины мира осетин. На основе типологического сравнения в статье рассматриваются сюжеты, восходящие к библейским мифам о творении человека. Осетинские мифы об Атане и Амане, об Арыге и Магре, несмотря на использование фольклорных традиций осетин при их пересказе, в своей основе сохраняют библейские рассказы об Адаме и Еве, потопе и Ноевом ковчеге. Однако большинство вариантов с мотивом творения человека, хотя имеют типологические схождения в мировом фольклоре, не выходят за рамки традиционного мифотворчества. Сюжет про нартовского героя «Сауасса» представляет интерес тем, что инициатором его сотворения выступает Солнце. В целом, все варианты антропогонических мифов расширяют понимание мифологической картины мира осетин. Для анализа сюжетов с мотивом творения человека были применены историко-культурный, символический и семиологические подходы в рамках типологического и сравнительно-исторического метода. Несмотря на многочисленные работы по мифологии осетин, антропогонические мотивы остались вне поля зрения ученых, что определяет новизну настоящего исследования. The most fundamental and typical type of Ossetian myth-making is cosmogonic myths. Cosmogonic myths tell about the origin of the cosmos as a whole and its parts connected in a single system. The main initial plot of the creation of the world in Ossetian cosmogony is the origin of the cosmos from chaos. Part of the cosmogony consists of anthropogonic myths, including the creation of man, the first human couple or the first people. Ossetian mythology, which dates back to the Indo-Iranian heritage, has been influenced by Christianity, Islam and the Caucasian cultural community. The relevance of the study of the motive of human creation lies in the fact that the study of anthropogonic myths constitute a significant link in understanding the holistic mythological picture of the Ossetian world. Based on a typological comparison, the article examines the plots dating back to the biblical myths about the creation of man. The Ossetian myths about Atan and Aman, about Aryga and Magra, despite the use of Ossetian folklore traditions in their retelling, basically retain the biblical stories about Adam and Eve, the flood and Noah's Ark. However, most variants with the motif of human creation, although they have typological similarities in world folklore, do not go beyond the traditional myth-making. The plot about the Nart hero "Sauassa", although it has typological similarities, is of interest because the Sun acts as the initiator of its creation. In general, all variants of anthropogonic myths expand the understanding of the mythological picture of the Ossetian world. Historical-cultural, symbolic and semiological approaches within the typological and comparative-historical method were used to analyze the plots with the motive of human creation. Despite numerous works on the mythology of the Ossetians, anthropogonic motifs remained out of sight of scientists, which determines the novelty of this study.
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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. The aim of this article is to show how one of these myths, namely that of Hercules and Geryon, was shaped in the classical and later periods. The transformation of three elements of this myth will be analysed: its location, the figure of Geryon and the description of Herculesʼ achievements.
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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 the same time, these images are initially closely connected with history, life, mythology, folklore of the people, and with thousand-year historical and spiritual experience of mountaineers. The process of creating a literary image, whose roots go deep into national history and culture, reflects the interaction of different types of thinking — historical, mythological, anthropological, and literary; the nature of the relationship and the dialogue of literature with folklore, historiography, and ethnography speak about the role of this interdisciplinary dialogue in the development of literature; this way, we can also speak of literary or artistic historicism which differs from historicism in historiography or philosophy of history.
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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, family rituals, folk mythology of the modern Greek population, there are not only common Greek elements that unite the Pontic Greeks of the diaspora with the wide “Greek world”, but also characteristic features that allow us to draw a preliminary conclusion about the preservation of archaic elements of culture (the rite of making rain “koshkotera”, etc.). Many elements of traditional culture were influenced by neighboring Slavic (Russian) and other Caucasian (Armenian, Georgian) traditions.
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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 choose their own destiny. The most important criterion in the North Caucasian Russian-speaking Romanticism remains the widespread world perception of the people: this circumstance emphasizes the importance of the orientation of Kabardian literature of the 80s of the 20th century to folk mythology, Adyg etiquette, the cycle of legends about Zhabagi Kazanoko, enlightenment, creativity of the classics of Kabardian literature Ali Shogentsukov and A. Keshokov. The article uses an integrated approach. It combines elements of typological, systemic-holistic and historical-literary analysis. The research methods are structural-analytical, synchronous-comparative, hermeneutic.
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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 theonyms as a part of the mythological vocabulary of the Ossetian language are being considered as a precedent phenomenon for the first time. The paper analyzes theonymic vocabulary to showcase the use of the terms reflecting the names of sacred characters of the upper world in speech structure and identifies the semantics of theonyms, both in mythological beliefs and in everyday speech of the Ossetian language. The study found that theonymic terms and their semantics often possess deep symbolic and metaphorical meanings that are difficult to convey in other languages or cultures.
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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 borrowings and language contacts. The author points out the culture-driven evolution of traditional beliefs that caused changes in the original epic plot. The story of Artavasdes, the son and the successor of the legendary king Artaxias who defeated the Alan army and stole the Alan princess Satenik, serves as an example of this development. The entire logic of the epic suggests that in its archaic version, Artavasdes was the son of Argavan, head of the vishapazuns (“dragonids”), which is proved by multiple text allusions and the plot development. Based on the peculiarities of Indo-European poetic language, first noted by Ferdinand de Saussure, the paper highlights its tendency to encrypt the names of gods or heroes by repeating sounds and sound combinations. The author gives a close analysis of one obscure passage of the Vipasank epic and draws a hypothesis that it contains an anagram of the name of Artavasdes, which, after the adoption of Christianity, must have alluded to the secret relation between Satenik and Argavan. This, in turn, enables the author to trace back the evolution of the image of Artavasdes in epic tradition and to explain its ambivalence.
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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 языке, а также глава из книги ученого, посвященная Гавейну, Рыцарю Солнца. This publication is dedicated to the eighty-fifth anniversary of the leading French specialist in medieval literature, Joël Grisward, and is dedicated to the acquaintance of the author of the article with the scientist. The material examines the history of Joel Grisward's trip as part of a small delegation from France to Vladikavkaz, and also presents a newspaper clipping about Joel Grisward's new book “The Sword Thrown into the Sea, Romances of the Round Table and Legends of the Narts,” where the author points out the similarities between the legends of King Arthur with Caucasian mythology. The article publishes excerpts from Joel Grisward's autobiography in French, as well as a chapter from the scientist's book dedicated to Gawain, Knight of the Sun.
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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 оценки исследователей работы Н. С. Трубецкого, посвященные фольклору народов Северного Кавказа, главным образом фольклору адыгских народов. В статье впервые охарактеризована вся совокупность этих работ ученого, написанных им еще в студенческие годы. Воссоздана история двух экспедиций Н. С. Трубецкого в районы проживания адыгейцев в 1910 и 1911 гг., где он не только основательно изучил адыгейский язык, но и собрал значительный материал по языческой мифологии и фольклору адыгских народов, который был им исследован и подготовлен к печати, как и адыгейская грамматика. В статье кратко охарактеризована трагическая судьба этих материалов, безвозвратно утраченных. Однако и через 20 лет Н. С. Трубецкой сумел восстановить многое, что сохранила его уникальная память, и опубликовать в статье «Воспоминания о пребывании у адыгейцев в районе Туапсе». Опубликованная на немецком языке в журнале «Caucasica», эта статья, до сих пор практически неизвестная российским кавказоведам, впервые публикуется в переводе на русский язык. The scholarly heritage of the outstanding Russian thinker philologist Nikolai S. Trubetskoy (1890-1938), whose works in the fields of Philology, Ethnology, and the History of Culture contributed to the creation of new scholarly directions and disciplines, and who emigrated from Russia in 1920, began to return to his homeland only in the 1960s. For more than half a century since then, Trubetskoy’s major works on General, European and Caucasian Linguis- tics, the history of Russian literature, and problems of Eurasianism have been published in our country. Unfortunately, until now Trubetskoy’s work on the folklore of the peoples of the North Caucasus, mainly that of the Adyghe peoples, has not been acknowledged by scholars. For the first time this article describes the totality of these works that Trubetskoy wrote in his student years. The article also describes two expeditions Trubetskoy took in 1910 and 1911 to areas where Adygeans lived. The scholar not only thoroughly studied the Adygeian language, but also collected considerable material on the pagan mythology and folklore of the Adyghe peoples, which he studied and prepared for publication, together with an Adygeian grammar. The article briefly describes the tragic fate of these materials that were irretrievably lost. However, after twenty years Trubetskoy was able to restore much that his remarkable memory was able to preserve in the article “Memories of My Sojourn with the Adygeans in the Tuapse Region”. Published in German in the journal “Caucasica”, this article, still mostly unknown to Russian scholars of the Caucasus, is published here for the first time in Russian translation.
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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 культуры – вот далеко не полный перечень вопросов, составляющих объект исследования в трудах Л.А. Чибирова. Перед автором статьи стояла цель: рассмотреть специфику воссоздания культурно-исторического контекста и наличие коррелятивных связей языка и культуры в реконструкции обрядов и обрядовых текстов, обусловленных медвежьим культом у осетин, описать комплекс языковых и этнических черт, характерных для изысканий экстралингвистического направления и этнокультурной семантики в рудиментах тотемического почитания медведя. В сферу этнолингвистики входит рассмотрение проблем языка и этноса, языка и культуры, языка и народного менталитета, языка и мифологии на предмет отражения в языке традиционной культуры религиозных и мифологических представлений. Но более важным является выявление в ней конструктивной роли языка и его воздействия на формирование и функционирование народной культуры, психологии и устного народного творчества. Именно эти аспекты характерны для работ И.Г. Гердера, В. Гумбольдта, Ф.И. Буслаева, А.Н. Афанасьева, А.А. Потебни, И.Н.Толстого, а также Н.И. Толстого, С.М. Толстой, Л.Н. Виноградовой и др. членов московской школы этнолингвистики. Акад. Н.И. Толстой в переписке с Л.А. Чибировым отмечал, что при обращении к исследованиям осетинского ученого находил всегда много интересного, по мнению академика, «осетинский материал очень важен в индоевропейском плане, ибо иранистика в индоевропейской мифологии играет едва ли не ключевую роль». Researches of L.A. Chibirov are devoted to the problems of the spiritual culture of the Ossetians: the surviving remnants of the archaic views of a person that contribute to the reconstruction of a past life, worldview, economic structure, as well as the features of socio-historical relations. The identification of ethno-linguistic and ethno-cultural aspects in the works of the famous Caucasian scholar, the Ossetian and ethnographer, who made a significant contribution to the study of the history, ethnology and culture of the peoples of the Caucasus, is of great interest. Issues of historical and areal ethnology, folklore, language and culture - this is not a complete list of issues that make up the object of study in the works of L. A. Chibirov. The author of the article had a goal: to consider the specifics of the reconstruction of the cultural and historical context and the presence of correlative links between language and culture in the reconstruction of rituals and ritual texts due to the bear cult among the Ossetians, to describe the complex of linguistic and ethnic features characteristic of the research of extralinguistic direction and ethnocultural semantics in rudiments totemic worship of the bear. The scope of ethnolinguistics includes consideration of the problems of language and ethnicity, language and culture, language and folk mentality, language and mythology with a view to reflecting religious and mythological ideas in the language of traditional culture. But more important is to reveal in it the constructive role of language and its impact on the formation and functioning of folk culture, psychology and oral folk art. It is these aspects that are typical for the works of I.G. Herder, W. Humboldt, F.I. Buslaeva, A.N. Afanasiev, A.A. Potebnya, I.N. Tolstoy, as well as N.I. Tolstoy, S.M. Tolstoy, L.N. Vinogradova and other members of the Moscow school of ethnolinguistics. Acad. N.I. Tolstoy in correspondence with L.A. Chibirov noted that when referring to the studies of the Ossetian scientist, he always found a lot of interesting things, according to the academician, “Ossetian material is very important in the Indo-European plan, because Iranian studies in Indo-European mythology play almost a key role.”
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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 заключается в непосредственном обращении к соответствующим материалам и историографии самой проблемы. Целью исследования служит верификация известных на сегодняшний день оснований для указанных утверждений методом текстуального исследования, индуктивного и логического анализа при соблюдении принципа системности изложения.Проведенное исследование позволяет согласиться с заключением, что в трактовке «аланского наследия» в шорском фольклоре мы сталкиваемся с «научной мифологией», порожденной недобросовестностью ее авторов, ненаучные методы и принципы работы которых нашли свое продолжение в стремлении других авторов постулировать наличие несуществующих «параллелей» в фольклорно-этнографическом наследии народов Северного Кавказа. Полагаемые сходные мотивы в хакасском фольклоре и в осетинском эпосе не предоставляют в распоряжение исследователей объективных оснований для их возведения к единому источнику. Не все из приводимых в таком контексте наблюдений точны для осетинских материалов или столь однозначны в своих трактовках. Поэтому следует, в частности, воздержаться от их привлечения и в контексте аланской проблематики. Among the numerous parallels to the materials of the Nart epic of the Ossetians, the materials of the Shor folklore at some point took a special place. They, in turn, served as the basis for the assertions of various authors about the Mongolian influence on the epic, about the close contacts of the Turks and the Sarmatian-Alans, about Iranian roots in the ethnogenesis of the Khakases, about the presence of an «Alanian cycle» in Shor folklore, about a Turkish source in one of the images of the pantheon of the Caucasian peoples, about the Central Asian roots of the ethno genesis of the Alans. This provision objectively determines the relevance of the problem stated for the study. The scientific novelty lies in the direct appeal to the relevant materials and the historiography of the problem itself. The purpose of the study is to verify the currently known grounds for these statements by the method of textual research, inductive and logical analysis while observing the principle of systematic presentation.The conducted research allows us to comply with the conclusion that in the interpretation of the «Alanian heritage» in Shor folklore we are faced with a «scientific mythology» generated by the dishonesty of its authors, the unscientific methods and principles of which have found their continuation in the desire of other authors to postulate the existence of non-existent «parallels» in folklore and ethnographic heritage of the peoples of the North Caucasus. Supposedly similar motives in Khakas folklore and in the Ossetian epic do not provide researchers with objective grounds for their construction to a single source. Not all of the observations cited in this context are accurate for Ossetian materials or so unambiguous in their interpretations. Therefore, it is necessary, in particular, to refrain from involving them in the context of the Alanian problem.
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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 tradition, their origin from two half-deities – a Gandharva father and an Apsara mother – remains inexplicable: how could a couple of non-human beings (half-deities or demons) give birth to humans? Obviously, the mythological status of the twins should be reconsidered. I argue that at least one of them, Yamī, retains immortality and some other features of the non-human (semi-divine) nature. On the basis of the analysis of the Yama and Yamī hymn and some related Vedic texts, I argue that this assumption may account for certain peculiarities of Yamī’s behaviour – particularly her hypersexuality (which can be qualified as demonic type of behaviour), as opposed to the much more constrained, human type of conduct displayed by Yama. Given the notoriously lustful character of the Gandharvas, an origin from this semi-divine creature may account for Yamī’s hypersexuality. Although the word gandharvá- does not have Indo-European etymology, we can find possible Indo-European parallels. In particular, the Gandharvas are comparable with the Centaurs, which cannot be etymologically related but possibly originate in the same non-Indo-European source. There are some reasons to assume that both words are borrowed from the Kassite language and mythology, which, in turn, may have been related to the language and culture of the Proto-North-Caucasians. Although we do not find exact equivalents of Yamī outside of the Indo-Iranian pantheon, indirect parallels can be found in other Indo-European traditions. The Apsaras (water nymphs) can be compared to a variety of water deities (nymphs) in Greek mythology, such as the Naiads, or to the Slavic rusalki.
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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 montagne (l'Ararat, où atterrit l'arche de Noé, ébauche de la tour de Babel et de la «montagne des langues», donc du Caucase tout entier) avec le prototype de la notion de «descendance», sont mis en lumière. Quant à la mythologie grecque, Marr a invoqué Prométhée et une forme archaïque du mythe d'Atlas, qui traduisent une vision méditerranéenne du monde, où l'Orient caucasien et l'Occident atlantique se rejoignent déjà et préfigurent l'unité «ibérique» de l'espace « japhétique». Enfin l’axiome marri en «les langues ne meurent pas, elles se croisent ou on les tue» révèle un Marr «refoulé», qui se sert sans doute du russe (avec l'accent géorgien) comme langue véhiculaire, mais attaque en fait indirectement, par occidentaux interposés, toutes les langues dominatrices, y compris celle de l'empire des tsars. [Ceux qui chercheraient un commentaire actuel de la vision marrienne tragique de la destinée des langues le trouveraient dans le livre de Daniel Nettle et Suzanne Romaine traduit maintenant en français Ces langues, ces voix qui s'effacent (éd. Autrement Frontières)]. Marr a dû aussi refouler le secret d'une naissance illégitime. Sa glottogonie, quels que soient ses parallèles savants, notamment dans la linguistique du XIXème siècle, a sans doute là ses sources profondes.
 Ainsi au-delà de la superstructure théorique qui recouvre ses idées, Marr demeure attachant. Ses étymologies même fantaisistes font non seulement sourire, mais réfléchir, comme d'ailleurs les étymologies des Anciens et du Moyen-Age, écartées naguère par l'école phonéticienne.
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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, кабардинских, абхазских, вайнахских, армянских и др. Эти лаконичные предания об Амиране-Амране, по мнению Вс.Ф. Миллера, – кульминационные во всех источниках, рассказывающих об этом герое. Рассмотрены как древнегреческий Прометей, так и кавказские, в первую очередь осетинские, прикованные герои, представленные в работах Вс.Ф. Миллера, Г.Н. Потанина, Дз. Гатуева, Д.А. Калоевой, З.Г. Тменовой, Ю.А. Дзиццоты, Х.Ф. Цгоева и др. Образ Амирана сравнивается с соответствующими ему героями кавказских эпосов. При всей схожести мотивов богоборчества и наказания героя прикованием к скале или столбу нельзя не отметить отличия осетинского Амирана от остальных. В Даредзановских сказаниях он героическая личность, истинный богатырь, совершающий множество подвигов, побеждающий великанов, помогающий всем нуждающимся. Сын племянницы Бога, герой близок к народу, он побеждает врагов не только ради демонстрации силы, ловкости, хитрости, но и для спасения родных и друзей. В отличие от большинства кавказских прикованных героев, освобождение Амирана не предвещает гибель мира, напротив, осетинский Амиран, в случае освобождения, даст людям свободу и счастье. Многие мотивы в преданиях об Амране соотносятся с мотивами Нартовского эпоса. Амиран-Амран приравнивается к любимым героям осетинской Нартиады – Сослану, Батразу, Урузмагу, Шатане. В работе его образ рассмотрен для подтверждения объективной закономерности подобной репрезентации осетинского героя. The article deals with one of the motives of the Ossetian Daredzanian epic − the motive of the chained hero, which in ancient times entered the mythology, folklore, literature of many peoples and was called the "Prometheus motive". The image of Prometheus belongs to the "eternal images" of world art culture. The history of the chaining and liberation of Prometheus, both in ancient Greek mythology and in the tragedy of Aeschylus, is positioned as toponymically tied to the Caucasus. It was here that the plot about the God-punished and chained hero became widespread in national myths and epic legends − Georgian, Ossetian, Kabardian, Abkhaz, Vainakh, Armenian, etc. These laconic legends about Amiran-Amran, according to Vs.F. Miller, are culminating in all the sources telling about this hero. Both the ancient Greek Prometheus and the Caucasian, primarily Ossetian, chained heroes presented in the works of Vs.F. Miller, G.N. Potanin, Dz. Gatuev, D.A. Kaloeva, Z.G. Tmenova, Yu.A. Dzizzoity, Kh.F. Tsgoev and others. The image of Amiran is compared with the corresponding heroes of the Caucasian epics. With all the similarity of the motives of fighting against God and the punishment of the hero by being chained to a rock or a pillar, one cannot fail to note the difference between the Ossetian Amiran and the others. In Daredzan's legends, he is a heroic person, a true hero who performs many feats, conquers giants, and helps all those in need. The son of the niece of God, the hero is close to the people, he defeats enemies not only for the sake of demonstrating strength, dexterity, cunning, but also to save family and friends. Unlike most of the Caucasian chained heroes, the release of Amiran does not portend the death of the world, on the contrary, the Ossetian Amiran, if liberated, will give people freedom and happiness. Many motives in the legends about Amran correlate with the motives of the Nartov epic. Amiran-Amran is equated with the favorite heroes of the Ossetian Nartiada - Soslan, Batraz, Uruzmag, Shatana. In the work, his image is considered to confirm the objective regularity of such a representation of the Ossetian hero.
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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 европейских народов (Артуриана, кельтские и скандинавские сказания), приоритет в исследовании которых принадлежит Ж. Дюмезилю. Ученый доказывает глубокий архаизм и информативность осетинского нартовского эпоса, настаивает на скифо-аланском происхождении первоначального ядра кавказской Нартиады. Творческое наследие Ж. Дюмезиля заложило фундамент современного нартоведения. The article estimates the contribution of the outstanding scientist of the XXth century Georges Dumézil to Nart studies, accentuates the researcher’s input in studying the Ossetian Nartiada. The main works of the French scientist are analyzed, in which his trifunctional theory was developed on the Ossetian materials and the direct continuity of epic tradition from Scythians - Sarmatians - Alans to modern Ossetians was highlighted. G. Dumézil’s researches of the Nart epos’ mythology, characteristics of key cycles and legends’ heroes are of great value. Folklore parallels of Nartiada with eposes of the European peoples (Arthurian legend, Celtic and Scandinavian legends), the priority in studying of which belongs to G. Dumézil, are of special interest. The scientist proves deep archaism and informativeness of the Ossetian Nart epos, insisting on the Scythian-Alanian origin of the initial core of the Caucasian Nartiada. G. Dumézil’s creative heritage laid the foundation of modern Nart studies.
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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 работы Абаева в области языка скифов. Выявлены скифо-сарматские черты в материальной и духовной культуре осетин. В качестве важнейшего этнографического источника рассмотрен «Историко-этимологический словарь осетинского языка» ученого. В нем дано объяснение историко-культурного значения и происхождения многих вопросов общего кавказоведения, касающихся этногенеза и этнической истории, предметов материальной и духовной культуры, фольклора, мифологии, религии и т. д. Сосредоточено внимание на том, что в словаре большое внимание уделено аланам и осетинским этническим группам. Показан большой вклад Абаева в разработку этноязыковых и этнокультурных контактов алан-осетин с соседними народами Кавказа. Указано на исследование ученым аланских элементов в языках и культуре балкарцев и карачаевцев, абхазов, сванов, мегрелов, чеченцев и ингушей. Отмечено влияние Абаева на выбор исследовательских тем Калоевым: этнографическое наследие В.Ф. Миллера, проблема венгерских алан (ясов) и др. Сделан вывод о значительном научном вкладе Абаева в развитие этнографической науки. The article considers the scientific contribution of V. I. Abaev to the development of ethnographic science according to B. A. Kaloev. The importance of the theory of the substrate, in the development of which he took an active part the 1920s focused on the conclusion of V. I. Abaev that in the ethnogenesis of the Ossetians dominated Iranian element, despite strong local Caucasian environment, substrate. In the context of this topic, V. I. Abayev’s speeches at conferences on the ethnogenesis of the Balkars and Karachays and Ossetians are analyzed. V. I. Abaev’s theory of areal linguistics is evaluated as a Significant contribution to the problem of ethnogenesis. The works of V. I. Abaev in the field of the Scythian language are studied. Scythian-Sarmatian features in the material and spiritual culture of the Ossetians are revealed. V. I. Abayev’s «Historical and etymological dictionary of the Ossetian language» is considered as the most important ethnographic source. it explains the historical and cultural significance and origin of many issues of General Caucasian studies related to ethnogenesis and ethnic history, objects of material and spiritual culture, folklore, mythology, religion, etc. Attention is focused on the fact that the dictionary pays great attention to the Alans and Ossetian ethnic groups. V. I. Abayev’s great contribution to the development of ethno-linguistic and ethno-cultural contacts of the Alans- Ossetians with neighboring peoples of the Caucasus is shown. The author points to the study of Alan elements in the languages and culture of the Balkars and Karachays, Abkhazians, Svans, Megrels, Chechens and Ingush. The influence of V. I. Abaev on the choice of research topics by B. A. Kaloev is noted: the ethnographic heritage of V. F. Miller, the problem of the Hungarian Alans (Yas), and others. The conclusion is made about the significant scientific contribution of V. I. Abaev to the development of ethnographic science.
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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.
Full textAbstract:
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 творческого наследия Ж. Дюмезиля и К. Е. Гагкаева. Отмечается, что основным объектом научного интереса обоих ученых на протяжении более чем полувекового научного пути были индоевропейские, особенно иранские, и кавказские языки, мифология, эпос. Названы труды ученых, в частности проанализированы работы К. Е. Гагкаева, посвященные исследованиям Ж. Дюмезиля по Нартовскому эпосу. Письма были написаны Гагкаеву Дюмезилем в период между 1961‑1983 гг. Они являются свидетельством не только высокой научной эрудиции Ж. Дюмезиля, понимания тончайших нюансов Нартиады, но и желания глубже осмыслить особенности формирования и бытования в традиционной культуре выдающегося эпического памятника осетинского народа. Помимо ценности научных наблюдений и характеристик, содержащихся в письмах, их отличает теплота, дружеское расположение, изъявление чувства благодарности к Гагкаеву за предоставленную научную информацию. Публикуемые материалы извлечены из Научного архива Северо-Осетинского института гуманитарных и социальных исследований имени В. И. Абаева (фонд К. Е. Гагкаева). Переведены с французского языка на русский и снабжены примечаниями, содержащими информацию по дискутируемым вопросам. The article deals with 26 letters of the outstanding French scientist Georges Edmond Raul Dumйzil to the famous Ossetian scientist, doctor of philology, linguist, folklorist, connoisseur and researcher of the Narts epic K. E. Gagkaev. Acquaintance with the epistolary heritage of outstanding scientists seems very fruitful, it allows us to penetrate into the creative laboratory, to assess the professionalism, talent, erudition of both researchers. The letters also reveal human qualities, tolerance of the discussion, respect for the opinion of the addressee. In the preface to the published sources, a brief description of the creative legacy of Dumezil and Gagkaev. It is noted that the main object of scientific interest of both scientists for more than half a century of scientific research was the Indo-European, especially Iranian, and Caucasian languages, mythology, epic. Named works of scientists, in particular, analyzed the work of Gagkaev, devoted to the studies of Dumezil on the Nartovsky epic. The letters were written by Dumezil to Gagkaev in the period of 1961‑1983. They are evidence not only of the high scientific erudition of Dumezil, understanding of the subtlest nuances of Nartiada, but also of a desire to delve deeper into the features of the formation and existence in the traditional culture of the outstanding epic monument of the Ossetian people. In addition to their value of scientific observations and characteristics contained in the letters, they are distinguished by warmth, friendly disposition; contain expressions of gratitude to Gagkaev for providing scientific information. The published materials were extracted from the Scientific Archives of the North Ossetian Institute of Humanitarian and Social Research named after V. I. Abaev (K. E. Gagkaev Fond). The letters are translated from French into Russian and provided with notes containing information on the issues discussed.