On Indo-European Cosmic Structure

AGI, 2020

The Norse mythological poem Vǫluspá and hymn 10.129 of the Rigveda attest to cosmogonic narratives that, as has long been noted, display several correspondences, but also undeniable differences: for instance, the collocation [SKY and EARTH and WATER/SEA] for [COSMOS] that recurs in Vǫluspá 3 does not seem to have exact parallels within the Vedic hymn. I propose a new interpretation of this collocation as a merism of structure [A+[B+C]] reflecting the same polar conceptualization of [COSMOS] that underlies the more frequent merism [SKY and EARTH] (i.e., COSMOS as an entity composed of two "halves," an upper one and a lower one); this analysis finds support in the lexicon and phraseology of several other Indo-European languages (Latin, Greek, Hittite, and Armenian, inter alia). From a cognitive perspective, this conceptualization reflects the application of the UP-DOWN spatial schema to cosmological structure; in the light of this, a further parallel can be identified between the cosmogonic poetics of Vǫluspá 3 and that of Rigveda 10.129.

2020

“Le mythe cosmogonique indo-européen: Reconstruction et actualité,” Nouvelle École 19 (1972). Draft translation. Locchi (a) provides a synopsis of certain aspects of the reconstructed Indo-European cosmogonic myth, (b) makes a few original hypotheses of his own, (c) and uses this analysis to supplement his thoroughly “right-Nietzschean” diagnosis of modernity.

Elore 20/2: 169-173

mudrac.ffzg.hr

Brereton-Proferes (ed.): Creating the Veda, Living the Veda. Academia Scientiarum Fennica, 2018

(Paper read at the 13th World Sanskrit Conference, Edinburgh 2006.) Of the few generally accepted facts of Indo-European comparative mythology perhaps the best known is the cosmological myth in which the universe arises from the dismembered limbs of a primeval giant. In its fullest form it can be found in the Icelandic Edda (the dismemberment of the ice-giant Ymir) and in the Indian R̥g-Veda (the sacrifice of Puruṣa, the cosmic Man). The agreement of many details seems convincing. This paper however tries to argue that the parallelism is due to the natural tendencies of human thinking, not to common origin. This is suggested by the fact that the mythologem is found in other cultures as well (Aztec, native North American, Chinese, Tahitian, Finnish, Mongolian and Sumerian). An experimental test yields similar results. Having asked children and university students, ‘If the world arose from the body of a giant, which of his limbs became what?’ their answers dominantly gave the details found in the hypothetical original Indo-European myth.

journalofcosmology.com

Indo-European Interfaces, 2024

It is not easy to talk about the stars, which are strewn across the night sky in immense abundance and seemingly at random. But this communication was of the utmost importance to farmers and sailors of ancient times. To be able to name the stars, they used metaphors – similarities to earthly phenomena – and perceived relations among the stars, and justified their existence through aitia. This study presents the names of stars and con- stellations that can be reconstructed for the Neolithic culture of the Indo- Europeans – known ones and some newly discovered ones – and tries to determine their respective naming motives. As in ancient and modern cultures, there existed among the Indo-Europeans a plurality of competing names for stars, constellations and their variously defined subdivisions, which led to conceptual overlaps and to the formation of those stories that constitute the core stock of ancient myths and conceptions of gods.

2023

2016

Humankind has always sought to recognize the nature of various sky related phenomena and tried to give them explanations. It is especially vivid in ancient cultures, many of which are related to the Middle East. The purpose of this study is to identify ancient Armenian's pantheistic and cosmological perceptions, world view, notions and beliefs. By this study we answer the question "How did the Universe work in Ancient Arme-nian Highland?" The paper focuses on the structure of the Universe and many phenomena of nature that have always had major influence on ancient Armenians thinking. Here we weave together astronomy, anthropology and mythology of Armenia, and scientific thinking revealed in local astronomy traditions. The initial review of the study covers Moses of Khoren, Yeznik of Koghb, Anania Shirakatsi and other 5 th-7 th centuries historians' and scientists' records about the Universe related superstitious beliefs and cosmological understanding. By discussing and comparing Universe structure in various regional traditions, myths, folk songs and phraseological units we very often came across "seven worlds", "seven earths" and "seven lay-ers" concepts. We draw parallels between scientific and mythological Earth and Heaven and thus find similar number of layers on both of the ancient and modern thinking. In the article we also give some details about the tripartite structure of the Universe and how these parts are connected with axis. This axis is either a column or a Cosmic Tree (Kenatz Tsar). In Armenian culture the preliminary meanings of the Kenatz Tsar are more vivid in folk songs (Jan gyulums), plays, epic, and so on, which was subsequently mixed with religious and spiritual views. We conclude that the perception of the Universe structure and celestial objects had a significant impact on culture and worldview of the people of the Armenian Highland; particularly it was one of the bases of the regional cultural diversity.