- "The Hutchinson Словарь Мифологии", ред. Питер Бентли, изд. Торговый Дом Гранд, Москва, 2001 год, статьи:
Дракон
Животные
Загробная жизнь
Зайцы и кролики
Космогонические мифы
Космология
Кролики
Культурный герой
Лев
Огонь
Первопредки
Подземные миры
Потоп
Рептилии
Смерть
Солнце, луна и звёзды
Трикстер
Человечество
Ягуар
- Σάμουελ Χένρι Χουκ, "Μυθολογία της Μέσης Ανατολής", изд. Αρίων, Афины, дата издания на книге не указана:
Типология мифов. Ритуальный миф. Миф о происхождении чего-либо. Культовый миф. Миф создания ареал. Эсхатологические мифы. Распространение и распад мифов 9 - 15
Вместо Эпилога: формирование и эволюция мифа. Религия создаёт новые типы мифов. Героическая мифология 181 - 208
Далее следует две книги с кратким изложением общих мифологических мотивов.
- "DK Illustrated Dictionary of Mythology. Heroes, heroines, gods, and goddesses from around the world", Philip Wilkinson, Dorling Kindersley Limited, 1998:
Введение. Миф и религия. Общие мифологические мотивы 7
Сотворение мира. Мировое яйцо. Мировой Змей. Формирование Вселенной. Население мира людьми 8- 9
Боги и богини. Великая Богиня. Божества Солнца и дождя. Боги Земли и Моря. Плодородия. Любовь, брак и деторождение 10 - 11
Герои и трикстеры. Эпические путешествия и смелые поиски. Герои-воители. Герои-трикстеры 12 - 13
Мифические чудовища. Великаны. Русалки (Мермайды). Морские чудовища и драконы. Карлики, эльфы и злые духи 14 - 15
Животные и растения. Сила птиц и животных. Получеловек-полузверь. Человек и зверь. Деревья и растения 16 - 17
Конец жизни и Эсхатология. Жизнь после смерти. Мировые катастрофы. Концы и новые начала 18 - 19
- Philip Wilkinson and Neil Philip, "Παγκόσμια Μυθολογία", Σκάι βιβλίο 2009:
Введение. Двусторонний взгляд. Происхождение преданий 10
Введение в мифологию. Миф и религия. Гибкие истины. Миф и метафора 14 - 15
Содержание мифов. Путь к священному. Вступление в социум. Вселенная в миниатюре. Управление людскими делами 16 - 17
Начало мира... Великий Я. Сотворение из вод. Силы природы. Циклы творения 18 - 19
Вселенная. Вечный возврат. Древо Мира. Небесная мельница. Планировка мира. Живая деревня. Солнце это бог 20 - 21
Первые существа. Мифические предки. Творческая нестабильность. Мифы Ледникового периода. Методом проб и ошибок 22 - 23
Герои и трикстеры. Перевёрнутые наоборот шуты. Паук и заяц. Греческие трикстеры. Уловки Локи. Двойственная природа 24 - 25
Великий Потоп. Новое начало. Влияние Библии. Всемирный Потоп как наказание. Единственные выжившие. Миф об Атлантиде 26 - 27
За пределами смерти. Послесмертные тайны. Поиск уверенности. Время суда. Луна. Проклятие бессмертия 28 - 29
Конец Света. Предотвращая конец. Понятие времени. Уставший бог. Мировой Змей. Новое творение. Пятый мир 30 - 31
Мифологический именослов. Свой бог для всего на свете. Культовые храмы. Пантеон 265 - 267
Творцы и высшие боги 268
Богини-матери и божества Земли. Личные боги. Тайные ритуалы 286
Боги Моря, Неба и Вселенной. Вселенские силы. Добро и Зло 292
Божества животных и охоты. Особые связи. Силы животных 300
Божества плодородия и земледелия. Помощь богов в улучшении плодородия. Двойное покровительство 306
Божества любви, рождения и домашнего очага 312
Божества судьбы и удачи. Жестокая судьба 318
Боги-трикстеры. Животные-трикстеры. Герой или трикстер? 324
Боги войны. Война и жертва. Мирные люди 330
Божества Нижнего мира. Тёмные образы. Жуткие компаньоны 338
_________________ Мой девиз: один против всех, и всем несдобровать...
Felix Guirand, "Παγκόσμια μυθολογία", изд. Παπαμάρκου, том 1, Αθήνα, 1998, стр. 15 - 19 (введение: что такое Мифология, Миф, герменевтика мифов, систематизация мифов, символизм мифов божественное откровение, ритуальные формы, антропологическая теория, Мифология и Психология, происхождение мифов, Тотемизм, мифы и природа, религиозная идея, магия, фетиши, космогонические мифы, метеорологические мифы, мифы о происхождении огня, мифы о происхождении человека, мифы о смерти, верования, религиозный характер, культовый ритуал, обожествление, культовые предметы, мифы о богах, тотем, мифы о героях, солярные мифы, идеализированные цивилизационные герои, славное происхождение, морально-этический смысл, преувеличения мифа, поэтический миф, философский миф, Религиозная вера, поверья, предания, эпос и эпопея, героические эпос, Мифология и Искусство, Религия). Автор главы - Max Fauconnet _________________ Мой девиз: один против всех, и всем несдобровать...
Felix Guirand, "Παγκόσμια μυθολογία", изд. Παπαμάρκου, том 1, Αθήνα, 1998 г., стр. 15 - 19 (Поправки-уточнения к переводам в книге Феликса Гюйран(д)а по Мировой мифологии издательства Папамарку от 1998 года (димотика, перевод некачественный, многие фразы просто не имеют смысла), привожу по книге: FELIX GUIRAND.Παγκόσμιος μυθολογία.μετφρ. Ν.Τετενέ. Επιμ.έκδοδ. Μ.Πετρίδης, 1953; к сожалению, поправки даются не для всех статей - много лет назад я полностью конспектировал эту книгу с кафаревусы, переводя её статьи целиком, но к сожалению эти записи у меня сохранились лишь для небольшого числа статей книги). Найден онлайн текст книги на английском языке:
Цитата:
INTRODUCTION
By Robert Graves
Mythology is the study of whatever religious or heroic legends are so foreign to a student's
experience that he cannot believe them to be true. Hence the English adjective 'mythical', meaning
'incredible'; and hence the omission from standard European mythologies, such as this, of all
Biblical narratives even when closely paralleled by myths from Persia, Babylonia, Egypt and
Greece; and of all hagiological legends. Otherwise, the New Larousse Encyclopedia of Mythology
offers a comprehensive and compact Who's Who or Who Was Who of the better known gods,
goddesses, heroes, monsters, demons, angels and saints from all over the world, including certain
Moslem ones. It does not discuss philosophic theory or religious experience, and treats each cult
with the same impersonal courtesy.
Myth has two main functions. The first is to answer the sort of awkward questions that
children ask, such as: 'Who made the world? How will it end? Who was the first man? Where do
souls go after death?' The answers, necessarily graphic and positive, confer enormous power on
the various deities credited with the creation and care of souls--and incidentally on their
priesthoods.
The second function of myth is to justify an existing social system and account for
traditional rites and customs. The Erechtheid clan of Athens, who used a snake as an amulet,
preserved myths of their descent from King Erichthonius, a man-serpent, son of the Smith-god
Hephaestus and foster-son of the Goddess Athene. The Ioxids of Caria explained their veneration
for rushes and wild asparagus by a story of their ancestress Perigune, whom Theseus the
Erechtheid courted in a thicket of these plants; thus incidentally claiming cousinship with the Attic
royal house. The real reason may have been that wild asparagus stalks and rushes were woven
into sacred baskets, and therefore taboo.
Myths of origin and eventual extinction vary according to the climate. In the cold North,
the first human beings were said to have sprung from the licking of frozen stones by a divine cow
named Audumla; and the Northern after-world was a bare, misty, featureless plain where ghosts
wandered hungry and shivering. According to a myth from the kinder climate of Greece, a Titan
named Prometheus, kneading mud on a flowery riverbank, made human statuettes which Athene
- who was once the Eibyan Moon--Goddess Neith - brought to life, and Greek ghosts went to a
sunless, flowerless underground cavern. These afterworlds were destined for serfs or commoners;
deserving nobles could count on warm, celestial mead-halls in the North, and Elysian Fields in
Greece.
Primitive peoples remodel old myths to conform with changes produced by revolutions, or
invasions and, as a rule, politely disguise their violence: thus a treacherous usurper will figure as a
lost heir to the throne who killed a destructive dragon or other monster and, after marrying the
king's daughter, duly succeeded him. Even myths of origin get altered or discarded. Prometheus'
creation of men from clay superseded the hatching of all nature from a world-egg laid by the
ancient Mediterranean Dove-goddess Eurynome - a myth common also in Polynesia, where the
Goddess is called Tangaroa.
A typical case-history of how myths develop as culture spreads: - Among the Akan of
Ghana, the original social system was a number of queendoms, each containing three or more
clans and ruled by a Queen-mother with her council of elder women: descent being reckoned in
the female line, and each clan having its own animal deity. The Akan believed that the world was
born from the-all-powerful Moon-goddess Ngame. who gave human beings souls, as soon as
born, by shooting-lunar rays into them. At some time or other perhaps in the early Middle Ages,
patriarchal nomads from the Sudan forced the Akans to accept a male Creator, a Sky-god named
Odomankoma: hut failed to destroy Ngame's dispensation. A compromise myth was agreed upon:
Odomankoma created the world with hammer and chisel from inert matter, after which Ngame
brought it to life. These Sudanese invaders also worshipped the seven planetary powers ruling the
week - a system originating in Babylonia. (It had spread to Northern Europe, by-passing Greece
and Rome; which is why the names of pagan deities - Tuisto. Woden, Thor and Frigg- arc still
attached to Tuesday, Wednesday. Thursday and Friday.) This extra cult provided the Akan with
seven new deities, and the compromise myth made both them and the clan-gods bisexual.
Towards the end of the fourteenth century A.D., a social revolution deposed Odomankoma in
favour of a Universal Sun-god, and altered the myth accordingly. While Odomankoma ruled, a
queendom was still a queendom, the king acting merely as a consort and male representative of
the sovereign Queen-mother, and being styled 'Son of the Moon': a yearly dying, yearly
resurrected, fertility godling. But the gradual welding of small queendoms into city-states, and of
city-states into a rich and populous nation, encouraged the High King the king of the dominant
city-state - to borrow a foreign custom. He styled himself 'Son of the Sun', as well as 'Son of the
Moon', and claimed limitless authority. The Sun which, according to the myth, had hitherto been
re-born every morning from Ngame, was now worshipped as an eternal god altogether
independent of the Moon's life-giving function. New myths appeared when the Akan accepted the
patriarchal principle, which Sun-worship brought in: they began tracing succession through the
father, and mothers ceased to be the spiritual heads of households.
This case-history throws light on the complex Egyptian corpus of myth. Egypt, it seems
to have developed from small matriarchal Moon-queen-doms to Pharaonic patriarchal Sunmonarchy,
Grotesque animal deities of leading clans in the Delta became city-gods, and the
cities were federated under the sovereignty of a High King (once a "Son of the Moon"), who
claimed to be the Son of Ra the Sun-god. Opposition by independent-mindcd city-rulers to the
Pharaoh', autocratic sway appears in the undated myth of how Ra grew so old and feeble that he
could not even control his spittle: the Moon-goddess Isis plotted against him and Ra retaliated by
casting his baleful eye on mankind they perished in their thousands. Ra nevertheless decided to
quit the ungrateful land of Egypt; whereupon Hathor. a loyal Cow Goddess flew him up to the
vault of Heaven. The myth doubtless records a compromise that consigned the High King';
absolutist pretensions, supported by his wife, to the vague realm of philosophic theory. He kept
the throne, but once more became, for all practical purposes, an incarnation of Osiris consort of
the Moon-goddess Isis -- a yearly dying, yearly resurrected fertility godling.
Indian myth is highly complex, and swings from gross physical abandon to rigorous
asceticism and fantastic visions of the spirit world, Yet it has much in common with European
myth, since Aryan invasions in the second millennium BC. changed the religious system of both
continents. The invaders were nomad herdsmen, and the peoples on whom they imposed
themselves as a military aristocracy were peasants. Hesiod, an early Greek poet, preserves myth of
pre-Aryan 'Silver Age' heroes: 'divinely created eaters of bread, utterly subject to their mothers
however long they lived, who never sacrificed to the gods, but at least did not make war against
one another.' Hesiod put the case well: in primitive agricultural communities, recourse to war is
rare, and goddess-worship the rule. Herdsmen, on the contrary, tend to make fighting a profession
and, perhaps because bulls dominate their herds, as rams do flocks, worship a male Sky-god,
typified by a bull or a ram. He sends down rain for the pastures, and they take omens from the
entrails of the victims sacrificed to him.
When an invading Aryan chieftain, a tribal rain-maker, married the Moon priestess and
Queen of a conquered people, a new myth inevitably celebrated the marriage of the Sky-god and
the Moon. But since the Moon-goddess was
everywhere worshipped as a triad, in honor of the Moon's three phases - waxing, full, and waning
- the god split up into a complementary triad. This accounts for three-bodied Geryon, the first king
of Spain; three-headed Cernunnos, the Gallic god; the Irish triad, Brian, Iuchar, and Iucharba, who
married the three queenly owners of Ireland; and the invading Greek brothers Zeus, Poseidon,
and Hades who, despite great opposition, married the pre-Greek Moon-goddess in her three
aspects, respectively as Queen of Heaven. Queen of the Sea, and Queen of the Underworld.
The Queen-mother's decline in religious power, and the goddesses' continual struggle to
preserve their royal prerogatives, appears in the Homeric myth of how Zeus ill-treated and bullied
Hera, and how she continually plotted against him. Zeus remained a Thunder-god, because Greek
national sentiment forbad his becoming a Sun God in Oriental style. But his Irish counterpart, a
thunder-god named The Dagda, grew senile at last and surrendered the throne to his son Bodb the
Red, a War God - in Ireland, the magic of rain-making was not so important as in Greece. One
constant rule of mythology is that whatever happens among the gods above reflects events on
earth. Thus a father-god named 'The Ancient One of the Jade' (Yu-ti) ruled the pre-revolutionary
Chinese Heaven: like Prometheus, he had created human beings from clay. His wife was the
Queen-mother, and their court an exact replica of the old Imperial Court at Pekin, with precisely
the same functionaries: ministers, soldiers, and a numerous family of the god's sisters, daughters
and nephews. The two annual sacrifices paid by the Emperor to the August One of the Jade - at
the winter solstice when the days first lengthen and at the spring equinox when they become
longer than the nights - show him to have once been a solar god. And the theological value given
to the number 72, suggests that the cult started as a compromise between Moon-goddess worship
and Sun-god worship: 72 means three-times-three, the Moon's mystical number, multiplied by
two-times-two-times-two, the Sun's mystical number, and occurs in solar-lunar divine unions
throughout Europe, Asia and Africa. Chinese conservatism, by the way. kept these gods dressed
in ancient court-dress, making no concessions to the new fashions which the invading dynasty
from Manchuria had introduced.
In West Africa, whenever the Queen-mother, or King, appointed a new functionary at
Court, the same thing happened in Heaven, by royal decree. Presumably this was also the case in
China; and if we apply the principle to Greek myth, it seems reasonably certain that the account of
Tirynthian Heracles' marriage to Hera's daughter Hebe, and his appointment as Celestial Porter to
Zeus, commemorates the appointment of a Tirynthian prince as vizier at the court of the
Mycenaean High King, after marriage to a daughter of his Queen, the High Priestess of Argos.
Probably the appointment of Ganymede, son of an early Trojan king, as cup-bearer to Zeus, had
much the same significance: Zeus, in this context, would be more likely the Hittite king resident at
Hattusas.
Myth, then, is a dramatic shorthand record of such matters as invasions, migrations,
dynastic changes, admission of foreign cults, and social reforms. When bread was first introduced
into Greece - where only beans, poppy-seeds, acorns and asphodel-roots had hitherto been known
the myth of Demeter and Triptolemus sanctified its use; the same event in Wales produced a myth
of 'The Old White One', a Sow-goddess who went around the country with gifts of grain, bees, and
her own young; for agriculture, pig-breeding and bee-keeping were taught to the aborigines by
the same wave of neolithic invaders. Other myths sanctified the invention of wine.
A proper study of myth demands a great store of abstruse geographical, historical and
anthropological knowledge; also familiarity with the properties of plants and trees, and the habits
of wild birds and beasts. Thus a Central American stone-sculpture, a Toad-god sitting beneath a
mushroom, means little to mythologists who have not considered the world-wide association of
toads with toxic mushrooms or heard of a Mexican Mushroom-god, patron of an oracular cult: for
the toxic agent is a drug, similar to that secreted in the sweat-glands of frightened toads, which
provides magnificent hallucinations of a heavenly kingdom.
Myths are fascinating and easily misread. Readers may smile at the picture of Queen Maya
and her pre-natal dream of the Buddha descending upon her disguised as a charming white baby
elephant he looks as though he would crush her to pulp when 'at once all nature rejoiced, trees
burst into bloom, and musical instruments played of their own accord'. In English-speaking
countries, 'white elephant' denotes something not only useless and unwanted, but expensive to
maintain; and the picture could be misread there as indicating the Queen's grave embarrassment
at the prospect of bearing a child. In India, however, the elephant symbolizes royalty - the
supreme God Indra rides one - and white elephants (which are not albinos, but animals suffering
from a vitiliginous skin-disease) are sacred to the Sun, as white horses were for the ancient Greeks,
and white oxen for the British druids. The elephant, moreover, symbolizes intelligence, and Indian
writers traditionally acknowledge the Elephant-god Ganesa as their patron; he is supposed to
have dictated the Mahabharata.
Again, in English, a scallop-shell is associated either with cookery or with medieval pilgrims
returning from a visit to the Holy Sepulchre; but Aphrodite the Greek Love-goddess employed a
scallop-shell for her voyages across the sea because its two parts were so tightly hinged together
as to provide a symbol of passionate sexual love - the hinge of the scallop being a principal
ingredient in ancient love-philtres. The lotus flower sacred to Buddha and Osiris has five petals,
which symbolise the four limbs and the head; the five senses; the five digits: and, like the pyramid,
the four points of the compass and the zenith. Other esoteric meanings abound: for myths are
seldom simple, and never irresponsible.
_________________ Мой девиз: один против всех, и всем несдобровать...
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