Alex Fantalov

1.2. A structural nucleus in mythologies of peoples of Barbarous Europe

and social-cultural determinants of the basic mythological types

The Basic structural nucleus in mythologies of peoples of Barbarous Europe

and related traditions.

The opportunity of exarticulation of the basic structural nucleus in mythologies

of ancient peoples requires a scientific substantiation. Really, here there are
problems both theoretical, and methodological character.

The Theoretical problem consists in the following. Pagan mythological

systems, in comparison with religious, are characterised not only polytheism,
but also absence of the unified and rigidly fixed doctrine. The written sources,
which have reached us from rather late periods, have kept huge quantity of
characters (for example, "one thousand gods Hittite empires"). In this
connection, the opportunity of existence of such complete mythological system
covering the various cultural worlds sometimes is denied, and the problem is
reduced to presence of separate local cults. Here, however, it is necessary to
object that pagan mythological systems were not so amorphous and friable as
can seem. Their existence was supported by the important factor, which named
"preliminary censorship of collective ". On D. Raevsky's ideas in mythological
tradition rooting only those forms and samples is possible, "which are
functionally suitable for this collective" (D. Raevsky, 1985, 12). Thus, the
impossibility to individual imaginations is provided " to break structure of that
invariant nucleus which, as a matter of fact, and can be interpreted as
mythological system " (In the same place). Nevertheless, it is necessary to take
into account specificity of ancient mythological systems. " The more deeply in
archaic we mentally leave, the less we find at carriers of the certain cultural
tradition skill " to formulate " norms, principles of the culture, to build its
theoretical model which has been torn off concrete representations " (In the
same place, with. 70). Therefore, it is possible to speak about syncrethic divine
images, than about "gods - experts" (which if arose in separate traditions only
in later time) faster.
The first Step in understanding of this invariant nucleus is allocation of the
steadiest chains of mythological characters on a material of the largest
mythological systems of Indo-Europe:

¹ function Greek Indian Scandin. Slav Balt Irish

mythology mythology mythology mythology mythology mythology
Ouranes Varuna Nuadha
1 sky Tyr Svarog Dievas
Zeus Dyaus (Teutat)
Parjanya
2 thunder Zeus Thor Perun Perkunas (Taranis)
Indra
Skanda Tyr Nuadha
3 war Ares Perun Perkunas
Indra Odin Morrighan
Herovit Dievas Nuadha
4 kingship Zeus Indra Odin
Perun Perkunas Lugh
Danu
5 earth Gaia Prthivi Erd Mokos Zemes-
mate Brigit
Nornir Laima,
6 fate Moirae Mokos triad of
Valkyrie Dekla, Mother-
Goddesses
Karta

7 goddess of Aphrodite Laksmi Freyja Lada Laima Aine

love

8 matrimon Hera Savitri Frigg Lada Laima

Rudra Vels (Cernunnos-
9 natural Dionysus Freyr Herovit Hes)
power Shiva (Potrimpo)
 Dahghda
forest, Pusan
10 Pan Veles (Puskaits) (Cernunnos)
animals Rudra
Yama Odin Vels Dahghda
11 underworld Hades Veles
Varuna Hel (Patollo) Manannan

12 psychopomp Hermes Yama Odin Sovius

Lugh
13 mystery Hermes Visvakarman Odin Veles Vels
knowledge Oghma
Eagor
14 sea Poseidon Varuna (Autrimps) Manannan
Njord
light and Mitra Mac Ok
15 Apollo Balder Dazhbog
harmony Bhaga (Mapon)

Vishnu

16 fire Hesta Agni Loki? Svarogich Gabie

17 wind Boreas Vayu Njord Stribog Vejapats

18 moon Soma Mani Meness

19 sun Helios Surya Sol Hors Saule (Belenus)

20 dawn Eos Ussas Usen Ausrine (Epona)?

21 twins Dioscuri Asvinau Sons of

Dievas
22 god of love Eros Kama Lel Mac Ok
Hephaistos Kozma
23 crafts- Tvastar dwarfs Kalvaitis Goibhniu
manship cyclops Demyan

24 medicine Asclepius Dhanvantari (Aushauts) Dian-Cecht

Now it is necessary to reduce these numerous chains to possible to smaller

quantity archetypic images. The essential contribution to understanding of this
problem has brought A. Holan, analysing most extensive mythological material
of peoples of Eurasia. His conclusions are published in the book "the Myth and
a symbol". Not sharing some of them, it is necessary to tell that the typology of
mythological characters Holan, though is not final, has the important value.

Holan approves that in epoch of a Neolithic Age there was a religion, in the
basic positions uniform for an extensive area cultures of Forward Asia and
Southeast Europe and rendering influence on the next less advanced regions.
The basic deities of this religion: the goddess of the sky and the god of the
ground, and also their children (the god of growth, the god - benefactor,
brothers - twins and their sister the goddess of the sun). (Holan, 1992. - p. 12).

The Idea that a role of the Great goddess (so she is named still by antique
authors), it is impossible to limit to sphere of the ground, is represented true
(shall recollect even cloudy wives and maidens of late folklore). She was
considered as Mistress a rain and moisture, the mistress of animals, Mistress
lives and death. A symbol of her was a circle (turned into a ring). The goddess
was personified by such animals, as a bird (for example, a cuckoo - see. Holan,
1992, 173), also insects - the butterfly, a bee (all - air elements!) etc. Her
spouse the master of a bottom (the god of the ground or the Underworld) in two
images were usual (the snake or an animal); and heavenly (an eagle, the hawk,
a kite) - when he rose to the spouse. Holan considers, that attitudes between this
spouses were completely not idyllic, and during one of quarrels the goddess of
the sky has dumped on the ground of the spouse from what that has gone lame
(Holan, 1992, 191).

Holan do not precise differentiation between selected with him "the god of the
earth" and the master Underworld. Sometimes he speaks about them as about a
uniform deity, symbolised both the bull, and predators like a leopard, a lion,
and a wolf. But a stumbling-block for similar mixture there is popular in art of
the Ancient East a plot torment the bull a lion. " Very much can be, that in the
Bottom Mesopotamia (taking place, by the way, in the neighbourhood with
Elam) the bull and a lion - images Neolithic Age the god of the ground and
Underworld - were represented to epoch of a Neolithic Age two different
deities. Can be, they were considered consisting in relationship and both used
respect. <...> Though the bull was esteemed as divine embodiment the Earth,
on mythological representations he could be killed by other representative of
"bottom". But the death of the bull was time: in 40 days his constellation again
appeared above horizon, and people exulted concerning revival of the god "
(Holan, 1992, 55). " At last, it is possible, that Mesopotamian the bull killed by
a lion, it not the god of the ground, and the god of vegetation <...> Here Could
affect and that circumstance, that images of deities of the ground and vegetation
in general precisely are not differentiated, quite often mixing up in myths (and,
by the way, in graphic symbolics) " (Holan, 1992, 67). The god of vegetation,
according to Holan, was represented in an image of the ram, whose horns
remind sprouts to a seed. From here nearby and till an image of a deer -
symbolizing god of the benefactor.

The god - benefactor was thought then in an image of the deer connected to
elements of the ground. " There Are ancient figures on which deer horns are
treated as vegetative forms (fig. 63 : 6). Such association could arise and
because of similarity deer horns with branches and consequently, that the deer
dumps horns an autumn, and new at it grow is similar to annual revival of
vegetation " (Holan, 1992, 40) in the spring. " So, we come to a conclusion
about the maintenance of the most ancient cosmogonies myth explaining rising
and a sunset: the deer (an essence belonging to the ground) has stolen the sun -
maiden in the underground world and ran with her on the sky. Angry the lord of
the Underworld has pursued a deer, has struck him and has returned the captive
back " (Holan, 1992, 42). " The wonderful deer, which has stolen the sun -
maiden for, has turned to the hero this to people the sun, light, fire. And then he
became in general the benefactor of people who have attached them and to
other values: agriculture, craft, knowledge." (Holan, 1992, 44). From a deer
bearing from under the ground the sun, nearby and up to a boat transporting
souls died and up to a horse, carrying out the same function. Holan writes, that
later the horse has replaced a deer in his role mediator (with. 49 - 50).

Holan believes, that "Neolithic religion" as the system existed up to 3 - the

beginnings 2 thousand before Indo-Europeans intrusion and some other
peoples, "... Therefore in Europe and Forward Asia the culture of the most
ancient farmers was destroyed, the Stone Age was replaced bronze, new
peoples were formed and distributed Indo-European languages, beliefs were
changed, and the former cult symbols was adapted to other religious views."
(Holan, 1992, 10).

Sights Holan are original, but attempt of decoding will unexpectedly be

coordinated to them Celt images on the well-known boiler from Gundestrup
which was undertaken by the French scientist Jean Jacque Hatt. It will be in
detail considered in the chapter devoted Celt to mythology. In brief, Hatt speaks
about the following basic characters Celt mythology: the god of thunder
Taranis ; the god connected to Earthly elements Cernunnos ; to the goddess -
their spouse; divine hero Smertrius; the god of sky Teutat . Òàðàíèñ, being
jealous the goddess, íàñûëàåò on it(her) of monstrous volko-dogs. That,
wishing to disappear, turns to a bird. Smertrius (Cernunnos's supporter) kills a
dog. Then, the coalition of gods (where enters and Teutat) sends army on
protection of the goddess. Taranis, in turn, sends dogs to grasp certain sacred
bull, but Smertrius again leaves the winner and the goddess returns the natural
shape.

Semantic crossings of conclusions Hatt and Holan are interesting. The thunder
god Taranis can correspond air image of lords of the Underworld. Pair:
Cernunnos and Smertrius vividly remind the god of growth or the god of the
ground (in the event that to understand the last separately from the lord of the
Underworld) and the god - benefactor. Both Cernunnos, and Smertrius suffered
from anger Taranis. Are important here and animal symbols: a deer and bull
(Cernunnos), predatory animal Taranis (variant "torment"), birds of the
goddess. Analysis by Hatt reveals not only Earthly, but also heavenly began
goddesses - mothers (that corresponds to Holan's concept).

It is necessary to tell that Hatt and Holan concepts as though supplement each
other. The first has offered the concrete analysis of monuments of the fine arts
Celt to mythology. The second - On the most extensive material of cultures of
the world he has tried to reveal the second structure of global mythology, which
sources saw in "Neolithic religions". At all interest and importance of
conclusions Holan, they frequently seem too courageous - the disorder of
cultures to which monuments considered by the scientist belong is too great.
Besides at acquaintance to work Holan does not leave a thought that
exarticulation by the scientist of initial deities is carried out faster by a sensual -
shaped principle.

In the present thesis research by extremely important concepts "the

mythological type" and "a mythological image" are. Thus between them strict
differentiation will be marked. Further we shall understand as "mythological
type" initial syncrethic structure, in personified form reflecting natural and,
simultaneously, a social reality which, in particular, was present in culture of
Barbarous Europe and in Indo-European peoples cultures (at least, at a stage of
their unity). According to the concept submitted in the present research,
mythological types formed a certain structural nucleus.

The structural nucleus here is meant as group of these mythological types

incorporated among themselves by specific plot-semantic connections).

"The mythological image" further will be understood as concrete expression of

mythological type in culture of separate peoples Indo-European language
family. It represents display any supreme reality, past through a prism of
perception of representatives of concrete culture and reflected in mythologies,
rituals, the fine arts, the literature. Thus, frequently, there were situations when
this or that type was shown inside any culture in several synchronously existing
images (by virtue of its unequal perception representatives of various social,
ethnic, demographic groups). As in most cases the plot-semantic
communications existing between initial mythological types, took place and
with reference to mythological images, it is possible to speak and about local
displays of the mentioned structural nucleus.

The Problem of methodological character consists in search of criterion of the

selection, allowing reducing all variety of mythological characters to several
steady types. In the present research allocation of this types is under
construction on the basis of possession them of the most significant for ancient
societies functions. Such functions were legislative, military, agrarian - magic,
cultural - mediator ones. As a whole, these functions in conditions of ancient
societies had strongly pronounced man's character for division by trades
existed, first of all, among men. The role of the woman was multifunctional
and, therefore, it would be logical to allocate as independent the syncretic
function connected to female works. Such approach differs from Dumezil
theory where Indo-European gods are grouped in magic, military and
economic-natural functions (each of which corresponded to one of three Vedic
groups of the population (varns). However the reality even in Vedic epoch was
much more complex. In the present research is accepted for the obvious fact
that agrarian (and in earlier time and hunting) activity was inextricably related
with magic representations. Hence, allocation Dumezil of magic in special
function hardly is lawful. On the other hand, it is perfect irrespective of
military-power there was cultural - mediator function. It will be shown below,
what groups of the population really were responsible for performance of these
roles and whose ideology expressed embodiments of the appropriate
mythological types. The concept offered in the present research, consists in the
following:

1. In all a phenomenological variety of mythological images of pantheons of

Barbarous Europe (and is wider - the Indo-European pantheon) it is possible to
isolate the invariant base types, making initial structural nucleus, each of which
has one of five functions selected by the author. So, legislative function the
God of the Clear Sky as he patronises breeding collective and the military right
(in Holan's concept he is not present, and on the boiler from Gundestrup to this
character corresponded to Teutat). By military - power function it is
characterised the God of the Thunder being the spokesman of ideology of
aristocracy among which priority interests military activity was took the major
place (to the God of the Thunder could correspond air image lords of the
Underworld according to Holan and Celt Taranis). The god of Earthly Forces
esteemed by priests and farmers, carries out agrarian - magic function (to him
there is in agreement with the god of growth and in any measure the god of the
earth Holan, and also Celt Cernunnos). The cultural Hero has got cultural-
mediator function as he personifies sacred imperial authority, including role of
the intermediary between gods and people (the god benefactor according to
Holan, Smertrius in Hatt's concept). At last, the multifunctional syncretic
female type of the Great Goddess connects a dual Sky-Earthly nature (the
goddess of sky Holan).

2. The circuit of mutual relation between these types can be presented as a ring,
which is, formed by the man's characters, located beside with each other
depending on correlation their functions. So, the God of the Thunder and the
God of Sky in a number of traditions tend to merge in a uniform image as both
they are connected to heavenly elements. The same tendency is observed and
with reference to Earthly gods - to the God of Earth Powers and the Cultural
Hero (though last can be the son of the first). Thus, the Cultural Hero as closely
connected with the world of people the character, has the related features and
good luck the Clear Sky (and in some traditions it is considered his son,
between them also frequently arises intermediate type of twins. Only the God
of the Thunder and the God of Earth Powers are antagonists (the Cultural Hero
suffers from their conflict also). The unique female deity mentally placed in the
centre of a ring, plays binding role among man's images. More often she of the
spouse of the God of Thunder and the God of Earth Powers, in a number of
traditions the goddess consists in marriage relations good luck the Clear Sky.
And more and more late female characters of mythologies of Barbarous Europe
(and the Indo-European mythologies as a whole) are derivatives from an image
of the Great Goddess.
Names of days of week at Indo-European mythologies peoples confirm the importance of
these types of gods:

England Holland Germany Norway France Italy Spain

Monday Maandag Montag Mandag lundi lunedi Lunes

Tuesday Dinstag Dienstag Tirsdag mardi martedi Martes

Wednesday Woenstag Mittwoch Onstag mercredi mercoledi Miercoles

Thursday Donderstag Donnerstag Torstag jeudi giovedi Jueves

Friday Vrijdag Freitag Fredag vendredi venerdi Viernes

Saturday Zaterdag Samstag Lordag samedi sabato Sabado

Sunday Zondag Sonntag Sondag dimanche domenica Domingo

Certainly, influence of astrology (as names of gods connected with heavenly

bodies) and the Bible (the name "Saturday" this to the sixth day of week here
has had an effect. Nevertheless, presence of names main Indo-European
mythologies characters, that are in agreement with the basic types of gods
allocated in this work is indicative. The vivid example the German languages
show. Tuesday - day of Tiw (the God of Sky). Wednesday is day of
Woden/Odin (the Cultural Hero). Thursday is day of Donner/Thor (the God of
Thunder). It is interesting that in Russia where thunder god (Perun) was
replaced by prophet Ilya, "Ilya's day" had also on Thursday). Friday - day of
Freyja (the Great Goddess). In Russia functions of the Great Goddess partly
went on Parasceva-Friday). Probably, day of the God of Earth Powers was
Saturday.

In Romance languages we observably a similar picture. But the Roman

mythology represented a little more eclectic formation. Tuesday is connected to
Mars who though had military function, as the God of the Clear Sky, in genesis
was the God of Earthly Forces. With Wednesday and Friday all is simple:
Mercury and Venus belonged, accordingly, to types of the Cultural Hero and
the Great Goddess. Thursday is this to the Jove (Jovis Pater, originally Diovis -
"brilliant"). His name speaks about an accessory to type of the God of the Clear
Sky. However Mediterranean peoples (the Greeks, the Italics and the Etruscans)
had steady tendency to allocate this type and thunderous function.

Sunday - day of the sun and Monday - day of the moon exist apparently. Is
allowable to assume that they, under the names, are additional days as the
Cultural Hero and the God of Earthly Forces find out in many traditions
strongly pronounced sun-moon symbolics. It agrees Zoroastrian sources, "...
Guyomard shined as the sun, and the protogenic Bull was white and shining, as
the Moon..." (Rak, 1998, 467). Sun features are traced in many Cultural Hero
embodiment (though they usually direct and are not identified with the sun):
Indian Vivasvat, a primogenitor mortal on the ground (father of Yama and
Manu), later becoming the solar god; Iranian Vivahvant (Yama's father); Greek
Apollo; Slavic Dazhbog; Celt Lugh, Belenus etc. In this connection pertinently
to recollect solar deer of A. Holan. At the same time embodiments of the God
of Earthly Forces contain lunar symbolics. The moon was treated as two horns
of the bull, it was considered as a source of fertility (there is a legend that the
grass grows at the moon). On Near East during a lunar eclipse spoke "the lion
torments the bull". In Vedas the Indian god of the moon of the Catfish
frequently is characterised by an epithet "bull", he sometimes refers to "as the
judge of dead" (some encroachment on Yama's prerogatives). A catfish is the
god of the same ritual intoxicating drink that is in agreement with Dionysus.