Восточнославянские боги Киевской Руси: Стрибог (сопоставительный анализ данных славянской и балтийской мифологических систем)

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Document Type:
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Rusų kalba / Russian
Восточнославянские боги Киевской Руси: Стрибог (сопоставительный анализ данных славянской и балтийской мифологических систем)
Alternative Title:
Eastern Slavic Gods of Kiev Russia: Stribog (comparative analysis of the Slavic and Baltic mythological data)
In the Journal:
Studia mythologica Slavica. 2010, 13, p. 211-232
Ukraina (Ukraine); Lietuva (Lithuania); Mitologija / Mythology.
Summary / Abstract:

LTReikšminiai žodžiai: Baltų mitologija; Dievų panteonas; Kijevo Rusia; Slavų mitologija; Slavų mitologija ir religija; Stribogas; Stribogas, Perkūnas; Teonimai; Vladimiro panteonas; Baltic mythology; Gods pantheon; Kiev Russia; Perkūnas (Thunder); Slavic mythology; Slavic mythology and religion; Stribog; Theonyms; Vladimir pantheon.

ENThe theonym Stribog appertains to Kiev Russia or the so-called Vladimir pantheon. It is mentioned in the most ancient and significant sources of Slavic mythology and religion (Nestor’s chronicle transcriptions; epos Slovo o polku Igoreve). There are many ways of god’s name etymological ascribings, equally brief nascency theories. Being based on the linguistic analysis carried out on the deity name, it is possible to assert that it reflects morphotactical metathesis, determined by taboo phenomenon: ОRuss. Стри-богъ ← [*С-тр-и- ← *-ьтриС]←*Сирть-богъ [anagramal distribution of the stem with metathesis of the initial С- because of the cluster ТРИС- Russ. (archaism) сирть “whirlpool, abyss, nix etc.” absence in the Eastern Slavic phonotactical system, i.e. the first component of a karmadhāraya composite reflects component transposition of the radical syllable [a type of morphotactical rearrangements]. The reconstructed compound of karmadhāraya type, datable approximately to the Old Slavonic period, was formed on an image of the Greek composites formation model, i.e. it reflects an ancient Greek loan-translation of the winter winds god name Μαιμάκτης Ζεῦς, that confirms Rybakov’s guess about the construction of the theonym as an epithet of the Supreme deity (probably, The Thunderer – Перунъ). Such a solution of the problem would fit Procopius’ (first half of the 6th century) information about the existence of the main Slavic thunder-storm deity (and the one to whom they worshipped) cult.Being based on the analysis of the Baltic and Slavic linguistic and mythological equivalents, and also on rather important information of the Eastern Slavic epos Slovo o polku Igoreve, i.e. Stribog’s defi nition as a lord of winds, mythologeme “Stribog’s grandsons” can not be interpreted as “a military team”, as both in Baltic and Indian mythological systems the god of winds does not act on his own, but always in tail with the supreme god – Índrah., i.e. by the principle of the hierarchical position of the celestial gods a predominating deity place pertains to the thunder-storm god (Balt. Perkūnas, Pērkons, Percunis, Slav. Перун), and only then follow all others, taking place in his submission, i.e. the god of winds [for certain it is an epithet of the same thunder-storm god, aft erwards got a separate shape whose cult in turn is connected with the god of the sky], his sons – whirlwinds (!!!) etc. [From the publication]

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