Anthropos: Anthropos, 99.2004

Anthropos, 99.2004

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714820

URN:: urn:nbn:de:kobv:11-714820

Persistenter Identifier:: BV043334262

Titel:: Anthropos

Erscheinungsort:: Fribourg

Verlag:: Ed. St. Paul

Erscheinungsjahr:: 1906

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

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Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-711752

URN:: urn:nbn:de:kobv:11-711752

Persistenter Identifier:: 1510222436589

Titel:: Anthropos, 99.2004

Erscheinungsjahr:: 2004

Signatur:: LA 1118

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 99, 2004, Heft 2

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenartikel

Titel:: Lightning, Sacrifice, and Possession in the Traditional Religions of the Caucasus (Continued from Anthropos 99.2004: 143-159)

Sonstige Person:: Tuite, Kevin

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

anthropos 99.2004: 481-497 Lightning, Sacrifice, and Possession in the Traditional Religions of the Caucasus (Continued from Anthropos 99.2004: 143-159) Kevin Tuite Abstract. - In many communities of the West Caucasus, lightning-strike victims were regarded with particular awe, a nd a dance was performed around their bodies during which the name of one or another god is uttered, along with the mysterious vocable coppa. Data concerning this ritual will be framed in an analysis of the representations of possession, sacrifice, and, in general, the appropriation of people or animals by divine beings in traditional Caucasian religious thought. Certain features of the religious thought of the Pshavs and Khevsurs of the northeast Georgian highlands will be compared and contrasted with those of the peoples of the 'frest Caucasus. [Caucasus, Pshav-Khevsureti, lightning-strike v ictims, sacrifice, possession] Kevin lUite, Ph. D. (Chicago 1988) in Linguistics from the University of Chicago; since 1991 Prof, of Ethnolinguistics in the Department of Anthropology of the Université de Montréal. " Since 1985 linguistic and ethnographic fieldwork in the Re public of Georgia on numerous occasions. - Publications in clude: Kartvelian Morphosyntax (Munich 1998); Ethnolinguis tes and Anthropological Theory (co-editor. Montréal: in press); Current Trends in Caucasian, East European, and Inner Asian linguistics (co-editor. Amsterdam: in press) and various arti- cle s in Journal of Indo-European Studies, Lingua, Anthropo- ^°8ical Linguistics, Historiographia Linguistica (see also Ref- fences Cited). ^ Slavic Kupala and Georgian K’op’ala ^•1 East Slavic Kupala and His Antecedents ^he Hast Slavic summer festival of Ivan Kupala ta kes place on the eve of the feast day of St. J°hn the Baptist (23-24 June, O. S.). Old Church Slavic kopati and its descendents in the modern Slavic languages (such as Russian kupat') mean “baptize,” also “bathe, dunk in water.” The use of this root to designate John the Baptist in Slavic seems straightforward, but the Kupala cer emony has relatively little to do with the bibli cal desert prophet. In rural Russia, Ukraine, and Belorussia, the festival is marked by the light ing of bonfires (called kupalo in some areas [Ivanov and Toporov 1974: 224]), which young people jump across, and the making of simple straw dolls, which are either burnt in the bon fire or thrown in the river (Rybakov 1987: 127- 129, 153-155; 1994: 326 f.). The dolls as well are called kupa(j)lo (“solomennoe chuchelo, szhigae- moe v" Ivanovskuju noclT” [Preobrazhenskij 1959: 414; cp. Zelenin 1991: 396-399]); the purpose of tossing them in the river is either to ward off drought, or to predict whence a girl’s future hus band will come (from the direction toward which the doll floats [Propp 1963; 83]). In a detailed and richly-documented study of the symbolism associated with the Ivan Kupala festival, Ivanov and Toporov (1974: 217-242; 1991c) demonstrate that the figure of Ivan Kupala, like other mytho logical personages across Central-Eastern Europe and Western Asia named after John the Baptist or the prophet Elijah, is the superficially Christian ized avatar of the storm and lightning god known to many Indo-European-speaking peoples. Elijah’s alleged ability to cause drought and rain (1 Kings 17: 1-18: 46), call down lightning from heaven to consume his sacrifice (1 Kings 18; 38) and destroy

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