Английская Википедия:*Trito

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Шаблон:Italic title Шаблон:Short description *Trito is a significant figure in Proto-Indo-European mythology, representing the first warrior and acting as a culture hero.Шаблон:Sfn He is connected to other prominent characters, such as Manu and Yemo,Шаблон:Sfn and is recognized as the protagonist of the myth of the warrior function,Шаблон:Sfn establishing the model for all later men of arms.Шаблон:Sfn In the legend, Trito is offered cattle as a divine gift by celestial gods,Шаблон:Sfn which is later stolen by a three-headed serpent named *H₂n̥gʷʰis ('serpent').Шаблон:SfnШаблон:SfnШаблон:Sfn Despite initial defeat, Trito, fortified by an intoxicating drink and aided by the Sky-Father,Шаблон:SfnШаблон:SfnШаблон:Snf or alternatively the Storm-God or *H₂nḗr, 'Man',Шаблон:SfnШаблон:Snf together they go to a cave or a mountain, and the hero overcomes the monster and returns the recovered cattle to a priest for it to be properly sacrificed.Шаблон:SfnШаблон:SfnШаблон:Snf He is now the first warrior, maintaining through his heroic deeds the cycle of mutual giving between gods and mortals.Шаблон:SfnШаблон:Sfn Scholars have interpreted the story of Trito either as a cosmic conflict between the heavenly hero and the earthly serpent or as an Indo-European victory over non-Indo-European people, with the monster symbolizing the aboriginal thief or usurper.Шаблон:Sfn Trito's character served as a model for later cattle raiding epic myths and was seen as providing moral justification for cattle raiding.Шаблон:Sfn The legend of Trito is generally accepted among scholars and is recognized as an essential part of Proto-Indo-European mythology, although not to the level of Manu and Yemo.[1]

History of research

Following a first paper on the cosmogonical legend of Manu and Yemo, published simultaneously with Jaan Puhvel in 1975 (who pointed out the Roman reflex of the story), Bruce Lincoln assembled the initial part of the myth with the legend of the third man Trito in a single ancestral motif.Шаблон:SfnШаблон:SfnШаблон:Sfn

Since the 1970s, the reconstructed motifs of Manu and Yemo, and to a lesser extent that of Trito, have been generally accepted among scholars.[1]

Trifunctional hypothesis

According to Lincoln the legend of Trito should be interpreted as "a myth of the warrior function, establishing the model for all later men of arms".Шаблон:Sfn While Manu and Yemo seem to be the protagonists of "a myth of the sovereign function, establishing the model for later priests and kings",Шаблон:Sfn The myth indeed recalls the Dumézilian tripartition of the cosmos between the priest (in both his magical and legal aspects), the warrior (the Third Man), and the herder (the cow).Шаблон:Sfn

The story of Trito served as a model for later cattle raiding epic myths and most likely as a moral justification for the practice of raiding among Indo-European peoples. In the original legend, Trito is only taking back what rightfully belongs to his people, those who sacrifice properly to the gods.Шаблон:Sfn The myth has been interpreted either as a cosmic conflict between the heavenly hero and the earthly serpent, or as an Indo-European victory over non-Indo-European people, the monster symbolizing the aboriginal thief or usurper.Шаблон:Sfn

Trito and H₂n̥gʷʰis

Cognates stemming from the First Warrior *Trito ('Third') include the Vedic Trita, the hero who recovered the stolen cattle from the serpent Vṛtrá; the Avestan Thraētona ('son of Thrita'), who won back the abducted women from the serpent Aži Dahāka; and the Norse þriði ('Third'), one of the names of Óðinn.Шаблон:SfnШаблон:SfnШаблон:Snf Other cognates may appear in the Greek expressions trítos sōtḗr (τρίτος σωτήρ; 'Third Saviour'), an epithet of Zeus, and tritogḗneia (τριτογήνεια; 'Third born' or 'born of Zeus'), an epithet of Athena; and perhaps in the Slavic mythical hero Troyan, found in Russian and Serbian legends alike.Шаблон:SfnШаблон:Efn

H₂n̥gʷʰis is a reconstructed noun meaning 'serpent'.Шаблон:SfnШаблон:Sfn Descendent cognates can be found in the Iranian Aži, the name of the inimical serpent, and in the Indic áhi ('serpent'), a term used to designate the monstrous serpent Vṛtrá,Шаблон:Sfn both descending from Proto-Indo-Iranian *Háǰʰiš.[2]

Indo-European linguistic descendants (in bold) and thematic echoes (in italic) of the myth of the First Warrior.[3]
Tradition First Warrior Three-headed Serpent Helper God Stolen present
Proto-Indo-European *Trito ('Third') *H₂n̥gʷʰis The Storm-god or *H₂nḗr ('Man') Cattle
Indian Trita Vṛtrá ('áhi') Indra Cows
Iranian Thraētona ('son of Thrita') Aži Dahāka *Vr̥traghna Women
Germanic þriði, Hymir Three serpents Þórr Goats (?)
Graeco-Roman Herakles Geryon, Cācus Helios Cattle

Serpent-slaying myth

Шаблон:Chaoskampf sidebarOne common myth found in nearly all Indo-European mythologies is a battle ending with a hero or god slaying a serpent or dragon of some sort.Шаблон:SfnШаблон:SfnШаблон:Sfn Although the details of the story often vary widely, several features remain remarkably the same in all iterations. The protagonist of the story is usually a thunder-god, or a hero somehow associated with thunder.Шаблон:Sfn His enemy the serpent is generally associated with water and depicted as multi-headed, or else "multiple" in some other way.Шаблон:Sfn Indo-European myths often describe the creature as a "blocker of waters", and his many heads get eventually smashed up by the thunder-god in an epic battle, releasing torrents of water that had previously been pent up.Шаблон:Sfn The original legend may have symbolized the Chaoskampf, a clash between forces of order and chaos.Шаблон:Snf The dragon or serpent loses in every version of the story, although in some mythologies, such as the Norse Ragnarök myth, the hero or the god dies with his enemy during the confrontation.Шаблон:Sfn Historian Bruce Lincoln has proposed that the dragon-slaying tale and the creation myth of *Trito killing the serpent *H₂n̥gʷʰis may actually belong to the same original story.Шаблон:SfnШаблон:Sfn

Reflexes of the Proto-Indo-European dragon-slaying myth appear in most Indo-European poetic traditions, where the myth has left traces of the formulaic sentence *(h₁e) gʷʰent h₁ógʷʰim, meaning "[he] slew the serpent".Шаблон:Sfn

Файл:Fragmentary jar with scene of Herakles slaying the Hydra of Lerna, South Italy, 375-340 BC, ceramic - Fitchburg Art Museum - DSC08671 (cropped).JPG
Greek red-figure vase painting depicting Heracles slaying the Lernaean Hydra, c. 375–340 BC.

In Hittite mythology, the storm god Tarhunt slays the giant serpent Illuyanka,[4] as does the Vedic god Indra the multi-headed serpent Vritra, which has been causing a drought by trapping the waters in his mountain lair.Шаблон:Sfn

Шаблон:Sfn Several variations of the story are also found in Greek mythology.Шаблон:Sfn The original motif appears inherited in the legend of Zeus slaying the hundred-headed Typhon, as related by Hesiod in the Theogony,Шаблон:SfnШаблон:Sfn and possibly in the myth of Heracles slaying the nine-headed Lernaean Hydra and in the legend of Apollo slaying the earth-dragon Python.Шаблон:SfnШаблон:Sfn The story of Heracles's theft of the cattle of Geryon is probably also related.Шаблон:Sfn Although he is not usually thought of as a storm deity in the conventional sense, Heracles bears many attributes held by other Indo-European storm deities, including physical strength and a knack for violence and gluttony.Шаблон:SfnШаблон:Sfn

The original motif is also reflected in Germanic mythology.Шаблон:Sfn The Norse god of thunder Thor slays the giant serpent Jörmungandr, which lived in the waters surrounding the realm of Midgard.Шаблон:SfnШаблон:Sfn In the Völsunga saga, Sigurd slays the dragon Fafnir and, in Beowulf, the eponymous hero slays a different dragon.[5] The depiction of dragons hoarding a treasure (symbolizing the wealth of the community) in Germanic legends may also be a reflex of the original myth of the serpent holding waters.Шаблон:Sfn

Файл:Museum of Anatolian Civilizations082 kopie1jpg.jpg
The Hittite god Tarhunt, followed by his son Sarruma, kills the dragon Illuyanka (Museum of Anatolian Civilizations, Ankara, Turkey).

In Zoroastrianism and in Persian mythology, Fereydun (and later Garshasp) slays the serpent Zahhak. In Albanian mythology, the drangue, semi-human divine figures associated with thunders, slay the kulshedra, huge multi-headed fire-spitting serpents associated with water and storms. The Slavic god of storms Perun slays his enemy the dragon-god Veles, as does the bogatyr hero Dobrynya Nikitich to the three-headed dragon Zmey.Шаблон:Sfn A similar execution is performed by the Armenian god of thunders Vahagn to the dragon Vishap,Шаблон:Sfn by the Romanian knight hero Făt-Frumos to the fire-spitting monster Zmeu, and by the Celtic god of healing Dian Cecht to the serpent Meichi.Шаблон:Snf

In Shinto, where Indo-European influences through Vedic religion can be seen in mythology, the storm god Susanoo slays the eight-headed serpent Yamata no Orochi.Шаблон:Sfn

Файл:L-oiseau-victorieux-du-serpent medium.jpg
Bird (Christ) victorious over the Serpent (Satan), Saint-Sever Beatus, 11th C.

The Genesis narrative of Judaism and Christianity can be interpreted as a more allegorical retelling of the serpent-slaying myth. The Deep or Abyss from or on top of which God is said to make the world is translated from the Biblical Hebrew Tehom (Hebrew: תְּהוֹם). Tehom is a cognate of the Akkadian word tamtu and Ugaritic t-h-m which have similar meaning. As such it was equated with the earlier Babylonian serpent Tiamat.[6]

Folklorist Andrew Lang suggests that the serpent-slaying myth morphed into a folktale motif of a frog or toad blocking the flow of waters.[7]

See also

Notes

Шаблон:Notelist

References

Шаблон:Reflist

Bibliography

Шаблон:Refbegin

Шаблон:Refend Шаблон:Indo European Mythology

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  1. ↑ 1,0 1,1 See: Шаблон:Harvnb; Шаблон:Harvnb; Шаблон:Harvnb. Шаблон:Harvnb agrees with the reconstructed motif of Manu and Yemo, although he notes that interpretations of the myths of Trita and Thraētona are debated. According to Шаблон:Harvard citation no brackets, "some elements of the [Scandinavian myth of Ymir] are distinctively Indo-Europeans", but the reconstruction of the creation myth of the first Man and his Twin proposed by Шаблон:Harvard citation no brackets "makes too unprovable assumptions to account for the fundamental changes implied by the Scandinavian version".
  2. ↑ Шаблон:Cite book
  3. ↑ See: Шаблон:Harvnb; Шаблон:Harvard citation no brackets; Шаблон:Harvnb; Шаблон:Harvnb.
  4. ↑ Шаблон:Cite book
  5. ↑ Шаблон:Cite book
  6. ↑ Heinrich Zimmern, The Ancient East, No. III: The Babylonian and Hebrew Genesis; translated by J. Hutchison; London: David Nutt, 57–59 Long Acre, 1901.
  7. ↑ Lang, Andrew. Myth, Ritual and Religion. Vol. I. London: Longmans, Green. 1906. pp. 42-46.
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