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We consider three basic narratives of the Belarusian sacred tradition: the cosmogonic, the ethnogonic and the so -called “royal narrative”. The basis of the cosmogonic narrative is a dualistic story widespread in Eastern and South- -Eastern Europe, but in a version that has analogues only in the cosmogony of the Jaiminiya school of the Samaveda and in the later Orphism. The ethnogonic narrative is unique among the Eastern European traditions, but includes many elements in common with the sacred narratives of the Indo -Iranians (the first mortal -twin, the pair of his dogs, the settling of the future ethnic territory, the establishing of the tradition of worshiping the ancestors, etc.). The “royal narrative”, which is associated with the sacralization of power, is based on an archaic story of heroes -foundlings, and its repertoire of narratemes is comparable with the Hittite myth of the Queen of Kanes and her 30 twin sons, as well as with the Simon Grünau’s story concerning the establishment of sacred and secular authorities among the Prussians by the brothers Widewut (“widow’s son”) and Bruten (“(his) brother”). In the Baltic tradition, the twin pair *Jumis and *Viras is restored, which is similar to the pair *Yemo(no)s “Twin” and *Wiro(no)s “Man” (“geminos … Quirinos”, by Juvenal) of the Romans reconstructed by J. Puhvel. A distinctive feature of the Belarusian sacred narrative is that it implicitly and explicitly expressed the Dioskuric character, which – in the early stages of the GDL history – was reflected in the socio -political diarchy (Algerd and Keistut, Vytaut and Jogaila), but weakened with the development of trends towards the monarchy.
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153-181
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autor
- Narodowa Akademia Nauk Białorusi
Bibliografia
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Bibliografia
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