"Suure tamme" laul - süntees

A cyclic space-time concept in which one cycle corresponds to one year, can be used as a basis for an integral theory of a mythic world-and-time tree. According to this theory, mythic oaks of the runo songs are symbols both of the time/year and world/nature: growth of an oak symbolises growth of a y...

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Main Author: Matej Goršič
Format: Article
Language:Estonian
Published: Eesti Kirjandusmuuseum 2011-08-01
Series:Mäetagused
Subjects:
Online Access:http://www.folklore.ee/tagused/nr48/gorshitsh.pdf
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spelling doaj-a01ca97b06e34d849959250af985b1242020-11-24T21:53:23ZestEesti Kirjandusmuuseum Mäetagused1406-992X1406-99382011-08-0148111126"Suure tamme" laul - sünteesMatej GoršičA cyclic space-time concept in which one cycle corresponds to one year, can be used as a basis for an integral theory of a mythic world-and-time tree. According to this theory, mythic oaks of the runo songs are symbols both of the time/year and world/nature: growth of an oak symbolises growth of a year-nature (1) reaching its summit or balance at midsummer (representatives of the “good oak” in runo song poetry: the beer oak, the gold wheel oak, the love oak, the sun oak), (2) leading, due to its overgrowth, into the loss of balance reaching its bottom at midwinter when the sun disappears (the “bad oak” in the runo song poetry: the great oak overshadows the sun), when (3) a saviour ends the old year-nature cycle, starting, at the same time, the new one (by chopping down the great oak, he liberates the sun). For the world-and-time tree theory speak (1) the semantic connections iso tammi ‘great oak’ – isotammi ‘January’ – tammi ‘axis, pole’, (2) those variants of the Great Oak Song according to which the great oak grows on the location meaning the centre of the world, (3) the double nature of the oakchopper expressing his role of a mediator between the old and the new cycle.The oak-chopper’s double nature, his function as a bringer of a turn of the year, denomination ukko(nen) ‘old man, thunder-god, thunder’, fire-blazing axe, bell, beard, and hair strongly suggest that the runo song singers of the northern runo song areas interpreted him as a thundergod.The closest cross-cultural counterparts to the great oak of the runo song poetry are the great apple and the great birch of the Mordvinian folk songs. It is very probable that the Runo Song of the Great Oak and the Mordvinian Song of the Great Apple/Birch have both been formed from one and the same proto-song which was very similar tothem. Regardless of the unclear status of the oak-chopper in the proto-song, in Viena Karelia the thunderstorm myth or its transformations have most strongly influenced the Runo Song of the Great Oak.http://www.folklore.ee/tagused/nr48/gorshitsh.pdfcomparative mythologycyclic space-timeintegral interpretationruno song poetrysymbolic analysisthunder-god
collection DOAJ
language Estonian
format Article
sources DOAJ
author Matej Goršič
spellingShingle Matej Goršič
"Suure tamme" laul - süntees
Mäetagused
comparative mythology
cyclic space-time
integral interpretation
runo song poetry
symbolic analysis
thunder-god
author_facet Matej Goršič
author_sort Matej Goršič
title "Suure tamme" laul - süntees
title_short "Suure tamme" laul - süntees
title_full "Suure tamme" laul - süntees
title_fullStr "Suure tamme" laul - süntees
title_full_unstemmed "Suure tamme" laul - süntees
title_sort "suure tamme" laul - süntees
publisher Eesti Kirjandusmuuseum
series Mäetagused
issn 1406-992X
1406-9938
publishDate 2011-08-01
description A cyclic space-time concept in which one cycle corresponds to one year, can be used as a basis for an integral theory of a mythic world-and-time tree. According to this theory, mythic oaks of the runo songs are symbols both of the time/year and world/nature: growth of an oak symbolises growth of a year-nature (1) reaching its summit or balance at midsummer (representatives of the “good oak” in runo song poetry: the beer oak, the gold wheel oak, the love oak, the sun oak), (2) leading, due to its overgrowth, into the loss of balance reaching its bottom at midwinter when the sun disappears (the “bad oak” in the runo song poetry: the great oak overshadows the sun), when (3) a saviour ends the old year-nature cycle, starting, at the same time, the new one (by chopping down the great oak, he liberates the sun). For the world-and-time tree theory speak (1) the semantic connections iso tammi ‘great oak’ – isotammi ‘January’ – tammi ‘axis, pole’, (2) those variants of the Great Oak Song according to which the great oak grows on the location meaning the centre of the world, (3) the double nature of the oakchopper expressing his role of a mediator between the old and the new cycle.The oak-chopper’s double nature, his function as a bringer of a turn of the year, denomination ukko(nen) ‘old man, thunder-god, thunder’, fire-blazing axe, bell, beard, and hair strongly suggest that the runo song singers of the northern runo song areas interpreted him as a thundergod.The closest cross-cultural counterparts to the great oak of the runo song poetry are the great apple and the great birch of the Mordvinian folk songs. It is very probable that the Runo Song of the Great Oak and the Mordvinian Song of the Great Apple/Birch have both been formed from one and the same proto-song which was very similar tothem. Regardless of the unclear status of the oak-chopper in the proto-song, in Viena Karelia the thunderstorm myth or its transformations have most strongly influenced the Runo Song of the Great Oak.
topic comparative mythology
cyclic space-time
integral interpretation
runo song poetry
symbolic analysis
thunder-god
url http://www.folklore.ee/tagused/nr48/gorshitsh.pdf
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