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Dumézil and advanced
The three-function hypothesis of Indo-European society advanced by Dumézil holds that in prehistory, society was divided into three classes ( priests, warriors and craftsmen )
Georges Dumézil in various works, particularly in his Archaic Roman Religion advanced the hypothesis that this triadic structure was a relic of a common Protoindoeuropean religion, based on a trifunctional ideology modelled on the division of that archaic society.

Dumézil and hypothesis
Georges Dumézil in his controversial trifunctional hypothesis proposed that ancient societies had three main classes each with distinct functions: the first judicial and priestly ; the second connected with the military and war, while the third class focussed on production, agriculture, craft and commerce.
Georges Dumézil theorized that in the tale Hadingus passes through all three functions of his trifunctional hypothesis, before ending as an Odinic hero, paralleling Njörðr's passing from the Vanir to the Æsir in the Æsir-Vanir War.
More recently, the view put forward by Georges Dumézil based on Indo-European parallels has dominated, wherein the Vanir, like the Æsir, derive from the pre-Germanic heritage of Germanic religion and embody the third of the three " functions " in his trifunctional hypothesis: chthonic and fertility deities.
Both Benveniste and Dumézil have argued that the Iguvine triads are just another testimony of their three functional hypothesis of IE religion.
Other approaches to Indo-European mythology are possible, most notably the trifunctional hypothesis of Georges Dumézil.
Such comparison is at the basis of the trifunctional hypothesis presented by Georges Dumézil.

Dumézil and be
Dumézil stated that he was aligned with both vertical space, due to his placement of his foot on the wolf's lower jaw and his hand on the wolf's upper jaw, and horizontal space, due to his wide step and strong shoe, and that, by killing the wolf, Víðarr keeps the wolf from destroying the cosmos, and the cosmos can thereafter be restored after the destruction resulting from Ragnarök.
Dumézil noted the presence of the two minor sovereign deities Bagha and Aryaman beside the Vedic sovereign gods Varuna and Mitra ( more closely associated with Mitra ); the couple would be reflected in Rome by Terminus and Iuventas.
" Dumézil comments that the first element Scadin must have had — or once had — a connection to " darkness " " or something else we cannot be sure of ".
Several linguists, including Georges Dumézil, have used the terms eastern Circassian ( Kabardian ) and western Circassian ( Adyghe ) in order to avoid this confusion, but both " Circassian " and " Kabardian " may still be found in linguistic literature.
The dissertation was controversial because some of the examiners, such as Henri Hubert, thought that Dumézil took liberty with the facts in order to generate a more beautiful interpretation ( this would come to be a common criticism of Dumézil's work ).
Scholars like Arnaldo Momigliano, Carlo Ginzburg and Lincoln argue that Dumézil was in favor of a traditional hierarchical order in Europe, that his Indo-European dualism and tripartite ideology may be also related to Italian and French fascist ideas, and that he was in favor of French fascism ( but not of German Nazism ).

Dumézil and ideological
The Ara Pacis is seen to embody without conscious effort the deep-rooted ideological connections among cosmic sovereignty, military force and fertility that were first outlined by Georges Dumézil, connections which are attested in early Roman culture and more broadly in the substructure of Indo-European culture at large.
Guy G. Stroumsa sees these criticisms as unfounded and Stefan Ardvidsson credits Dumézil with enough skill as a writer to separate his research from his ideological beliefs, though he notes that Dumézil is known to have supported French group Action Française and to have used a pseudonym whilst writing in praise of Benito Mussolini.

Dumézil and new
During the 1960s Georges Dumézil proposed a new way of interpreting the text.

Dumézil and Latin
Dumézil on the other hand, on the grounds of the function of Tursa, a deity whose action is to scare, inspire terror into the enemies, opines the theonym derives from a verbal root equivalent to Latin terreo I scare ( interpreting accordingly tursitu, tremitu in VIb 60 ).

Dumézil and three
Although scholars have traditionally treated the three tribes as geographically distinct, Georges Dumézil interpreted the divine gifts as the symbols of social occupations, illustrating his trifunctional vision of early Indo-European societies: the plough and yoke symbolised the farmers, the axe – the warriors, the bowl – the priests.
For example, the philologist Georges Dumézil used the Ossetian division of the Narts into three clans to support his Trifunctional Hypothesis that the Proto-Indo-Europeans were similarly divided into three castes — warriors, priests, and commoners.
Dumézil pointed out that Kon alone represents the supernatural function, represented by the brahman caste in India, the flamen function in Rome, the druids in some Celtic cultures, and the clergy in the three estates of medieval Europe.
According to Dumézil, Proto-Indo-European society comprised three main groups corresponding to three distinct functions:
Benjamin W. Fortson reports a sense that Dumézil blurred the lines between the three functions and the examples that he gave often had contradictory characteristics, causing detractors to reject his categories as non-existent.

Dumézil and gods
Dumézil argues that with the advent of the Republic, Jupiter became the only king of Rome ( no longer merely the first of the great gods ).
Dumézil, on the other hand, sees the relationship between Jupiter and Liber as grounded in the social and political relevance of the two gods ( who were both considered patrons of freedom ).
Georges Dumézil has argued that Summanus would represent the uncanny, violent and awe-inspiring element of the gods of the first function, connected to heavenly sovereignty.
In one of his works G. Dumézil has postulated the existence of a structural difference in level between the Indo-European gods of beginning and ending and the other gods who fall into a tripartite structure, reflecting the most ancient organization of society.
This use is also discussed by Dumézil in various works concerning the armed nature of the Mars qui praeest paci, the armed quality of the gods of the third function and the arms of the third function.

Dumézil and are
Scholar Georges Dumézil further cites various tales of havmennesker ( Norwegian " sea people ") who govern over sea weather, wealth, or, in some incidents, give magic boats are likely connected to Njörðr.
Dumézil underlines the peculiar intertwining and mixing of Jupiter and Dius Fidius as both are wardens of oaths and wielders of lightningbolts and both require an opening in the roof of their tempkes, while leaving unanswered the question of the true identity of the last one.
According to French comparative mythologist Georges Dumézil, they are cognate to the Einherjar and the Wild hunt.

Dumézil and .
Dumézil offered Roman empire with its flamens, legions and peasants, along with the caste system in India to illustrate his theory.
G. Dumézil La religion romaine archaïque Paris 1966 p. 398 ff.
Georges Dumézil linked Saxo's account of Frigg's infidelity and the stolen gold with the burning of Gullveig.
* Dumézil, Georges ( 1973 ) translated by Coltman, Derek.
Such a division was suggested for the Proto-Indo-European society by Georges Dumézil.
Historians Rudolf Simek and Bruno Dumézil theorise that the Viking attacks may have been in response to the spread of Christianity among pagan peoples.
Georges Dumézil theorized that Víðarr represents a cosmic figure from an archetype derived from the Proto-Indo-Europeans.
Thus Dumézil conceives of Víðarr as a spatial god ( per the hypothesized Víð -/ wide root-O. E.
Dumézil substantiates this claim with the text of the Lokasenna, in which Víðarr, trying to mediate the dispute with Loki, urges the other Aesir to " grant Loki his < b > space </ b >" at the feasting table.
Dumézil argues that this play on Víðarr's spatiality would have been understood by an audience familiar with the God, an interpretation further warranted by his reading of the Lokasenna as being in significant part a book of puns and word plays about the different Aesir.
Dumézil also suggests that Víðarr's spatiality is seen in the Vishnu of the Vedic traditions, both etymologically ( the < i > Vi </ i >- root ) and mythologically, citing the story of Bali and Vishnu.
Dumézil theorizes that these myths of Fenrir / Víðarr and Bali / Vishnu may have a common origin in an Indo-European God of spatiality, similar but distinct from the hypothetical framing or entry / exit God that spawned Janus and Heimdall.
* March 4 – Georges Dumézil, French philologist ( d. 1940 )
Dumézil maintains that Jupiter is not himself a god of war and agriculture, although his actions and interest may extend to these spheres of human endeavour.
It was first described by Wissowa, and the concept was developed further by Dumézil.
Dumézil sees the opposing Dius Fidius Summanus as complementary, interpreting it as an ambiguity of the sovereign god exemplified by the opposition of Mitra and Varuna in Vedic religion.
G. Dumézil, on the other hand, views the function of this god as associated with the legalistic aspect of the sovereign function of Jupiter.

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