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O bóstwach żeńskich w mitologii germańskiej i hinduizmie

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Chomik P.

Czasopismo Naukowe Instytutu Studiów Kobiecych

2018

issue 1(4)

137-153

Przedmiotem niniejszego tekstu są miejsca i funkcje bóstw kobiecych w panteonach bogów germańskich i hinduistycznych. W mitologii germańskiej najważniejsze były podziały na siły symboliczne męskie i żeńskie, a nie modelowy podział bogów i ludzi na sfery władzy, wojny i dobrobytu. Wśród bóstw żeńskich mitologii germańskiej należy wymienić: Frigg, jako królową Asów i Asynii, Sagę, Eir, Gefjon, Fullę, Sif, Lofn, Vor, Vanr, Syn, Hlin, Snotrę i Gnę. oraz należąe do Wanów Nerthus i Freję. Wybuch wojny pomiędzy Asami a Wanami powoduje pojawienie się tajemniczej kobiety Gullveig. Spośród grup bogiń skandynawskich wyraźnie odrębne od męskiej części panteonu były Disy, boginie związane ze sferą płodności i śmierci. Tradycja Wielkiej Bogini jest w hinduizmie nie mniej ważna niż tradycje Wisznu i Śiwy. Niezliczone bóstwa żeńskie w tradycjach lokalnych są zazwyczaj przez Hindusów uznawane za personifikacje czy aspekty jedynej Wielkiej Bogini, której kult sięga najprawdopodobniej czasów prehistorycznych. W hinduizmie wszystkie boginie są tylko jakimś aspektem jednej Bogini, działającej w różny sposób zależnie od konkretnej sytuacji. Najważniejsze z nich to boginie Durga i Kali. W hinduizmie popularne są też związki par Bogów, które mają być przykładami idealnych związków pomiędzy kobietą a mężczyzną. Należą do nich związki Ramy i Sity, Kriszny i Radhy, Śiwy i Parwati czy Wisznu i Lakszmi.

The purpose of this work is to present the hierarchy and the functions of female deities in the Germanic and Hindu pantheons. The most important in Germanic mythology were the divisions into the symbolic masculine and feminine strengths, unlike the model gods and humans separation basing on three areas: power, war and prosperity. Among several female deities of Germanic mythology, ones that shall be listed are: Frigg, the Queen of the Æsir and Asgard, Sága, Eir, Gefjon, Fulla, Sif, Lofn, Vör, Vanr, Syn, Hlín, Snotra and Gná as well as belonging to the Vanir, Nerthus and Freyja. The war between the Æsir and the Vanir, causes Gullveig, a mysterious woman, to appear. From all of the Norse goddesses groups, distinctively separate from the masculine fraction of the pantheon were the dísir, goddesses connected with the fertility and the death. The tradition of Mother Goddess in Hinduism is just as important as the traditions of Vishnu and Shiva. Innumerable female deities in the local traditions are usually regarded by Hindus people as the personifications or some aspect derived from one and only Mother Goddess, the worship of whom, most likely dates back to prehistoric times. In Hinduism, all of the goddesses are just some kind of One Goddess’ aspect, who depending on the specific situation, acts in a different manner. The most important goddesses are Durga and Kali. What is also popular in above-mentioned religion, are relationships among the couples of Gods that are to be the examples of an ideal relationship between a woman and a man. These include relationships of Rama and Sita, Kriszna and Radha, Shiva and Parvati or Vishnu and Lakshmi.

THREE VILNIUS MARTYRS AND THE BEGINNING OF THE HOLY TRINITY MONASTERY IN VILNIUS (Trzej wilenscy meczennicy i poczatki monasteru sw. Trojcy w Wilnie)

100%

Chomik P.

Studia Podlaskie

2011

vol. 19

81-92

The Holy Trinity Monastery in Vilnius was presumably founded in the middle of the 14th century thanks to the second wife of Duke Olgierd, Duchess Julianna Twerska. The Monastery's foundation was evoked by death of the so called Three Vilnius Martyrs: Antoni, Jan and Eustachy. They were put to death between January and December 1347, and the monastery was funded at the place of their execution. A connection between the foundation of the Holy Trinity Monastery in Vilnius and death of three Vilnius martyrs is very strong. It should be understood not only in religious but also political terms. Antoni, Jan and Eustachy were tortured to death because they refused to adjust to external conditions at Olgierd's pagan court. When the Grand Duchy of Lithuania was at war with the Grand Duchy of Moscow, the cult of three Orthodox martyrs from Vilnius could openly threaten Duke Olgierd. For this reason, he attempted in the following years to refresh relations with the Moscow State and Byzantium, as well as regulate a status of Orthodox population living in his country. Thus the canonization of the Vilnius martyrs served this purpose as well. The foundation of the Holy Trinity Monastery was a confirmation of a new official policy being pursued by the GDL towards Orthodox religion. As early as in the 15th century, the Holy Trinity Monastery in Vilnius played a significant role in the capital city itself and within the whole territory of the GDL. At the end of the 15th century, the Vilnius Monastery's Archimandrite was Makary, who was elected Kiev Metropolitan in 1494.

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1 Czasopismo Naukowe Instytutu Studiów Kobiecych

1 Studia Podlaskie

2 Chomik P.

1 2018

1 2011

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O bóstwach żeńskich w mitologii germańskiej i hinduizmie

THREE VILNIUS MARTYRS AND THE BEGINNING OF THE HOLY TRINITY MONASTERY IN VILNIUS (Trzej wilenscy meczennicy i poczatki monasteru sw. Trojcy w Wilnie)