English] Mitra-Varuna: an essay on two Indo-European representations / Georges Dumezil. Inc. translated by Derek Coltman p.I’ 3-dcI9 BL6. Indo- European. In his work, the late Georges Dumézil, arguably the most important modern mythologist, In effect, Mitra-Varuna presents an archaeology of representations of. Mitra-Varuna by Georges Dumezil, , available at Book Depository with free delivery worldwide.
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In the first place, it is the equivalent of sraddha, as Sylvain Levi has rightly stressed Doctrine du Sacrifice However, all that is vwruna prehistory. The objection is a weak one. Clearly, there is an allusion here to a story that has no other trace in the Eddie poems; but we do know who MTmir is J. In the one instance, divine society alone is involved, and the only properties in question are the benefits, the sacrifices, conferred by worship; in the other, human society is involved, and the properties are areas of land.
This gives us good reason to look at related mythologies with a view to establishing whether this second theme does not, ggeorges occasion, have an economic value there too.
Needless to say, such an interpretation is to be viewed within a georgea general system that, as the ritualistic literature suggests or states in georgss places, is based on the dogma of the omnipotence of sacrifice. The opposition is thus total. This relation greatly perplexed the annalists. In Mitra-Varuna he develops this general theory but concentrates on the most important of these functions: Livy, III, 39, who says that rex is a name that it is fas to apply to Jupiter.
Mitra-Varuna : An Essay on Two Indo-European Representations of Sovereignty
Benveniste Bull, de la Soc. We read in Manu, II, On this point I shall draw on two traditions only; but the agreement between them is significant. Horace etles Curiaces, p. The importance of the subject itself first became apparent to me induring a conversation with Sylvain Levi.
Pururavas is mitda fact admired. The praetor maintained that right should be based, not on outmoded instances from the annals, but on very recent practice, and that within the memory of their fathers and grandfathers no flamen of Jupiter flamen dialis had exercised this right. Arnold has just published a book entitled Mavors.
Cumont,II, p. The first of those lecture courses provided the material for this book.
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Lycurgus did not succeed Theseus, since each ruled his geeorges city; Numa, on the other hand, did succeed Romulus. Home Contact Us Help Free delivery worldwide.
These admirable pages should be read in their entirety. The comparison between the two systems is typological, and the word servavere no more signifies a borrowing in the case of Summanus than in the case of Jupiter, to whom he stands in opposition. Dionysius also adds that Mucius tricks Porsenna, and that his oath is a ruse, a matter that the other authors leave in the air, failing to make clear whether the revelations that Mucius makes about dymezil plan drawn up by three hundred young Romans to relay one another, in successive attempts to stab the enemy king – he, Mucius, being only the first to make the attempt, and to fail are true or false.
Rex-FIamen, Raj-Brahman Even as late as the Republican era, the hierarchy of Roman priests was headed by the rex sacrorum and the flamen dialis, who were not two independent priests but a priestly couple.
What garuna the main trends within the whole? Excess – the very cause of the accident – also provides the remedy. Jupiter Feretrius, Jupiter Stator, both are Jupiter as king, violent and victorious. And Dius Fidius, moreover, enshrines fides within his very name.
Nathaniel Ritter rated it really liked it Apr 01, Before that, however, I shall set out clearly the constants and variables encountered so far.
In that case, there would be strict symmetry between the two gods, the one being the Magician because he has dared to lose his eye, the other being the Jurist because he has dared to pledge his hand. I took from my subjects their treasures and their jewels, and even their victuals; and until now no one had taxed or fined them. We have already seen – and J.
Mitra-Varuna: An Essay on Two Indo-European Representations of Sovereignty by Georges Dumézil
Dumezil shows how, from Vedic India to Ireland from Caucasia to Rome, and from Iran to Old Germany, the sovereign gods and heroes always appear in couples: They have requested that the natives, the Fir Bolg, cede one half of the island. Muller Jzn, Altitalisches Worterbuch,p. Livy adds that these next formed a considerable military body, the very corps that eclipsed all others in the ensuing war, both in its courage and its deeds magna ea manusfuit; neque alio rum magis in Volsco beilo virtus atque opera enituit.
Cities and libraries disappear. Now let me give an account of the various forms the incident took.
Whenever such a couple – or one of its two components, thereby explicitly or implicitly involving the other – finds itself engaged in a conflict, its adversary is always external, heterogeneous, as in the conflict we have just observed between Indra and Varuna, or that between the sacramentum and the nexum. Perhaps I have not attached enough importance to this notion of rhythm in our Indo-European couples: It corresponds to a type of mind that pushes to the extreme the recognition and use of contrasts.
Mitra and Varuna, linked to form a couple, are dumfzil of them gods of the day and gods of the night, and Varuna, even alone, retains a luminous side.