Divine twins
The Divine Twins are youthful horsemen, either gods or demigods, who serve as rescuers and healers in Proto-Indo-European mythology.[1]
Like other Proto-Indo-European divinities, the Divine Twins are not directly attested by archaeological or written materials, but scholars of comparative mythology and Indo-European studies generally agree on the motifs they have reconstructed by way of the comparative method.[2][3]
Common traits
Scholar Donald Ward proposed a set of common traits that pertain to divine twin pairs of Indo-European mythologies:[4][5]
- dual paternity;
- mention of a female figure (their mother or their sister);
- deities of fertility;
- known by a single dual name or having rhymed/alliterative names;
- associated with horses;
- saviours at sea;
- of astral nature;
- protectors of oaths;
- providers of divine aid in battle; and
- magic healers.
Name
Although the
Two well-accepted reflexes of the Divine Twins, the Vedic
Role
Represented as young men rescuing mortals from peril in battle or at sea, the Divine Twins rode the steeds that pull the sun across the sky and were sometimes depicted as horses themselves.
In the Vedic, Greek and Baltic traditions, the Divine Twins similarly appear as the personifications of the morning and evening star.[1] They are depicted as the lovers or the companions of a solar female deity, preferably the Sun's daughter but sometimes also the Dawn. In the majority of the stories where they appear, the Divine Twins rescue the Dawn from a watery peril, a theme that emerged from their role as the solar steeds.[12][3]
During the night, the Divine Twins were said to return to the east in a golden boat, where they traversed a sea[a] to bring back the rising sun each morning. During the day, they crossed the nocturnal sky in pursuit of their consort, the morning star. In what seems to be a later addition confined to Europe, they were said to take a rest at the end of the day on the "Isles of the Blessed", a land seating in the western sea which possessed magical apple orchards.[3] By the Bronze Age, the Divine Twins were also represented as the coachmen of horse-driven solar chariots.[11]
Evidence
Linguistic cognates
Three Indo-European traditions (Greek, Indic and Baltic) attest the
- (?) PIE: *diwós suHnū́ ('sons of Dyēus'), or *diwós népoth1e ('descendants of Dyēus'),[6]
- Lithuanian: the Dievo sūneliai (the Ašvieniai), the "sons of Dievas", pulling the carriage of Saulė (the Sun) through the sky,[12][15]
- Greek: the Diós-kouroi (Castor and Pollux), the "boys of Zeus", the sky-god.[2][15]
- Italic: both Paelignian Ioviois Pvclois and Marsian Ioveis Pvcles are interpreted as a calque of the Greek theonym Diós-kouroi.[16][17][18]
Possible reflexes
Since they cannot be linked together to a common linguistic origin, other reflexes found in the Indo-European myths are less secure, although their motifs can be compared to that of the Divine Twins.[19]
Celtic
The
Greek historian Timaeus mentions that Atlantic Celts venerated the "Dioskouroi" above all other gods and that they [Dioskouroi] had visited them from across the Ocean.[19] Historian Diodorus Siculus, in the fourth book of Bibliotheca historica, writes that the Celts who dwelt along the ocean worshipped the Dioscuroi "more than the other gods".[24] The conjecture that it refers to the Gallic gods Divanno and Dinomogetimarus has no firm support.[25]
In one of the Irish myths involving Macha (the Dindsenchas of Ard Macha), she is forced to race against the horses of King of Ulster while in late pregnancy. As a talented rider, she wins the race but starts giving birth to Fír and Fial immediately after crossing the finish line.[26] The archetype is also partly matched by figures such as the Gallic sun god Belenus, whose epithet Atepomarus meant "having good horses"; Grannus, who is associated with the healing goddess Sirona (her name means "star"); Maponos ("Son of God"), considered in Irish mythology as the son of Dagda, associated with healing,[27][28]
The Welsh Brân and Manawydan may also be reflexes of the Divine Twins.[11]
Comparative mythologist Alexander Haggerty Krappe suggested that two heroes, Feradach and Foltlebar, brothers and sons of the king of Innia, are expressions of the mytheme. These heroes help the expedition of the Fianna into Tir fa Thuinn (a realm on the other side of the sea), in a Orphean mission to rescue some of their members, in the tale The pursuit of the Gilla Decair and his horse. Both are expert navigators: one can build a ship and the other can follow the wild birds.[29]
Other possible candidates are members of Lugh's retinue, Atepomarus and Momorus (fr).[30] Atepomarus is presumed to mean "Great Horseman" or "having great horses",[31] based on the possible presence of Celtic stem -epo- 'horse' in his name.[32] Both appear as a pair of Celtic kings and founders of Lugdunum. They escape from Sereroneus and arrive at a hill. Momorus, who had skills in augury, sees a murder of crows and names the hill Lougodunum, after the crows. This myth is reported in the works of Klitophon of Rhodes and in Pseudo-Plutarch's De fluviis.[33][32][34][31]
Germanic
Tacitus mentions a divine pair of twins called the
In Scandinavia, images of divine twins are attested from 15th century BCE until the 8th century CE, after which they disappear, apparently as a result of religious change. Norse texts contain no identifiable divine twins, though scholars have looked for parallels among gods and heroes.[39]
The myth of the Icelandic settlers Ingólfr Arnarson and Hjörleifr Hróðmarsson, which appears in the legendary account of the settlement of Iceland, may contain several motifs of the Indo-European twin mytheme (being founders and brothers), also paralleling Hengist and Horsa.[40][41]
Another founding pair of twins in Germanic tradition is brothers
The Haddingjar were two brothers who appear in many versions of Germanic legends.
Graeco-Roman
The mother of Romulus and Remus, Rhea Silvia, placed them in a basket before her death, which she put in the river to protect them from murder, before they were found by the she-wolf who raised them.[45] The Palici, a pair of Sicilian twin deities fathered by Zeus in one account, may also be a reflex of the original mytheme.[46]
Greek rhetorician and grammar Athenaeus of Naucratis, in his work Deipnosophistae, Book II, cited that poet Ibycus, in his Melodies, described twins Eurytus and Cteatus as "λευκίππους κόρους" ("white-horsed youths") and said they were born from a silver egg,[47][48] a story that recalls the myth of Greek divine twins Castor and Pollux and their mother Leda. This pair of twins was said to have been fathered by sea god Poseidon and a human mother, Molione.[49][b]
Baltic
There is possibility that
It has also been argued that
Slavic
The Polish deities Lel and Polel, first mentioned by Maciej Miechowita in 1519, are presented as the equivalents of Castor and Pollux, the sons of the goddess Łada (counterpart of the Greek Leda) and an unknown male god. An idol was found in 1969 on the Fischerinsel island, where the cult centres of the Slavic tribe of Veleti was located, depicting two male figures joined with their heads. Scholars believe it may represent Lel and Polel. Lelek means "strong youth" in Russian dialect.[63] The brightest stars of the Gemini constellation, α Gem and β Gem, are thought to have been originally named Lele and Polele in Belarusian tradition, after the twin characters.[64]
According to Polish professor of medieval history, Jacek Banaszkiewicz, the two Polabian gods, Porevit and Porenut, manifest dioskuric characteristics. According to him, the first part of their names derives from a Proto-Slavic root -por meaning "strength," with first being "Lord of strength" – the stronger one, and the other "Lord in need of support (strength)" – the weaker one. They both have five faces each and appear alongside Rugiaevit, the chief god.[65]
During childbirth, the mother of the Polish hero twins Waligóra ("Mountain Beater") and Wyrwidąb ("Oak Tearer") died in the forest, where wild animals took care of them.[66] Waligóra was raised of by a she-wolf and Wyrwidąb by a she-bear, who fed them with their own milk. Together, they defeated the dragon who tormented the kingdom, for which the grateful king gave each of them half of the kingdom and one of his two daughters as a wife. The sons of Krak: Krak II and Lech II also appear in Polish legends as the killers of the Wawel dragon.[67]
Indo-Iranian
Another possible reflex may be found in Nakula and Sahadeva. Mothered by Princess Madri, who summoned the Aśvins themselves in a prayer to beget her sons (thus them being called Ashvineya (आश्विनेय)), the twins are two of the five Pandava brothers, married to the same woman, Draupadi. In the Mahabharata epic, Nakula is described in terms of his exceptional beauty, warriorship and martial prowess, while Sahadeva is depicted as patient, wise, intelligent and a "learned man". Nakula takes great interest in Virata's horses, and his brother Sahadeva become Virata's cowherd.[68][69][70][71] Scholarship also points out that the Vedic Ashvins had an Avestic counterpart called Aspinas.[72][73][74]
Armenian
The Armenian heroes Sanasar and Baldasar appear as twins in the epic tradition, born of princess Tsovinar (as depicted in Daredevils of Sassoun);[75] Sanasar finds a "fiery horse", is more warlike than his brother, and becomes the progenitor of a dynasty of heroes.[76][77] In an alternate account, their mother is named princess Saṙan, who drinks water from a horse's footprint and gives birth to both heroes.[78]
Scholar Armen Petrosyan also sees possible reflexes of the divine twins in other pairs of heroic brothers in Armenian epic tradition, e.g., Ar(a)maneak and Ar(a)mayis; Eruand (Yervant) and Eruaz (Yervaz).[79] In the same vein, Sargis Haroutyunian argues that the Armenian heroes, as well as twins Izzadin (or Izaddin) and Zyaddin (mentioned in the Kurdish Sharafnama), underlie the myth of divine twins: pairs of brother-founders of divine origin.[80]
Albanian
The pair of heroic brothers and main characters of the Albanian legendary epic cycle Kângë Kreshnikësh – Muji and Halili – are considered to bear common traits of the Indo-European divine twins.[81][82][83]
Legacy
In mythology and religion
The mytheme of the Divine Twins was widely popular in the Indo-European traditions; evidence for their worship can be found from Scandinavia to the Near East as early as the Bronze Age. The motif was also adopted in non-Indo-European cultures, as attested by the Etruscan Tinas Clenar, the "sons of Jupiter".[84] There might also have been a worship of twin deities in Myceanean times, based on the presence of myths and stories about pairs of brothers or male twins in Attica and Boeotia.[85]
The most prevalent functions associated with the twins in later myths are magic healers and physicians, sailors and saviours at sea, warriors and providers of divine aid in battle, controllers of weather and keepers of the wind, assistants at birth with a connection to fertility, divinities of dance, protectors of the oath, and founders of cities, sometimes related to swans.[3][86] Scholarship suggests that the mytheme of twins has echoes in the medieval legend of Amicus and Amelius.[4] In Belarusian folklore, Saints George and Nicholas are paired up together, associated with horses, and have a dual nature as healers.[42] The veneration of the Slavic saint brothers Boris and Gleb may also be related.[87][88]
In literature
Literary approaches to the mytheme of the Indo-European Divine Twins can be found in Zeus, a Study in Ancient Religion (1925), by Arthur Bernard Cook. The British scholar posited that some versions of The Dancing Water, the Singing Apple, and the Speaking Bird, collected from Greek and Italian sources, contained some remnants of Helen and her brothers, the Dioskouroi, in the characters of the wonder-children (triplets or two male/one female siblings) with astronomical motifs on their bodies.[89] The idea is reiterated in Angelo de Gubernatis's Zoological Mythology, Vol. 1.[90] The Italian scholar analysed the twins in a variant of The Boys with the Golden Stars format as the "Açvinau" (Asvins) of Vedic lore.[91]
In architecture
Ašvieniai, depicted as žirgeliai or little horses, are common motifs on Lithuanian rooftops,[92][93][94] placed for protection of the house.[95] Similar motifs can also be found on beehives, harnesses, bed frames, and other household objects.[96]
A similar imagery appears in the decoration of Fachhallenhaus, a type of
-
Drawing of a gable decoration 1901
-
Gable decoration in 2006
-
Horses's heads on the coat of arms of Buchholz in der Nordheide
-
Coat of arms from Spornitz in Mecklenburg-Vorpommern
See also
- Horse sacrifice
- Korean creation narratives
- Lugal-irra and Meslamta-ea
- Maya Hero Twins (Maya mythology)
References
Footnotes
Citations
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- ^ a b c West 2007, p. 187.
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- ^ a b c Jackson 2002, p. 67.
- ^ a b West 2007, p. 187–191.
- ^ Derksen 2015, p. 65.
- ^ Lubotsky, Alexander. "Indo-Aryan Inherited Lexicon". Indo-European Etymological Dictionary Project. Leiden University. s.v. áśva-.
- ^ West 2007, p. 188.
- ^ a b c Mallory & Adams 2006, p. 432.
- ^ a b c West 2007, p. 189.
- ^ West 2007, p. 191.
- ^ Beekes 2011, p. 35.
- ^ a b c d Parpola 2015, p. 109.
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- ^ Mallory & Adams 1997, p. 161-162.
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- ^ Hamacher, Duane W. "The Sumerians and Gemini: Sumerian Astronomical Interpretations as Origins of the Divine Horse Twins and Solar Chariots in Indo-European Mythology (Unpublished manuscript)" (PDF). p. 7. Archived from the original (PDF) on 2011-05-14.
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Bibliography
- Andrén, Anders (2020). "Divine Twins". In Schjødt, Jens Peter; Lindow, John; Andrén, Anders (eds.). The Pre-Christian Religions of the North: History and Structures. Vol. 3. Brepols. pp. 1453–1463. ISBN 978-2-503-57489-9.
- Banaszkiewicz, Jacek (1996). "Pan Rugii - Rugiewit i jego towarzysze z Gardźca: Porewit i Porenut (Saxo Gramatyk, Gesta Danorum XIV, 39,38-41)". In Kurnatowska, Zofia (ed.). Słowiańszczyzna w Europie średniowiecznej. Vol. 1. Wrocław: WERK. pp. 75–82. ISBN 83-901964-7-6.
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- Çabej, Eqrem (1968). "Gestalten des albanischen Volksglaubens". In Manfred Mayrhofer (ed.). Studien zur Sprachwissenschaft und Kulturkunde: Gedenkschrift für Wilhelm Brandenstein 1898-1967. Innsbrucker Beiträge zur Kulturwissenschaft. Vol. 14. Auslieferung: Institut für Vergleichende Sprachwissenschaft der Leopold-Franzens-Universität Innsbruck. ISSN 0537-7250.
- Hamacher, Duane W. "The Sumerians and Gemini: Sumerian Astronomical Interpretations as Origins of the Divine Horse Twins and Solar Chariots in Indo-European Mythology (Unpublished manuscript)" (PDF). p. 7. Archived from the original (PDF) on 2011-05-14.
- Jackson, Peter (2002). "Light from Distant Asterisks. Towards a Description of the Indo-European Religious Heritage". Numen. 49 (1): 61–102. JSTOR 3270472.
- Juka, S. S. (1984), Kosova: The Albanians in Yugoslavia in Light of Historical Documents: An Essay, Waldon Press, ISBN 9780961360108
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- O'Brien, Steven (1982). "Dioscuric elements in Celtic and Germanic mythology". Journal of Indo-European Studies. 10: 117–136.
- Parpola, Asko (2015). The Roots of Hinduism: The Early Aryans and the Indus Civilization. Oxford University Press. p. 109. ISBN 9780190226923.
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Further reading
General studies:
- Alberro, Manuel (13 October 2004). "Las tres funciones dumezilianas y el mito de los mellizos divinos de la tradición indoeuropea en el". En la España Medieval. 27: 317–337.
- Bianchi, U. "I Dioscuri: una versione della coppia divina". In: Il senso del culto dei Dioscuri in Italia. Atti del Convegno svoltosi a Taranto nell'aprile del 1979. pp. 23–40. 1979
- Blakely, Sandra (December 2018). "Starry Twins and Mystery Rites: From Samothrace to Mithras" (PDF). Acta Antiqua Academiae Scientiarum Hungaricae. 58 (1–4): 427–463. S2CID 203298715. Archived from the original(PDF) on 2021-07-15. Retrieved 2022-04-03.
- Grottanelli, C. (1986). "Yoked Horses, Twins, and the Powerful Lady: India, Greece, Ireland and Elsewhere". Journal of Indo-European Studies. 14 (1–2): 125–152..
- Hankoff, Leon D. (May 1977). "Why the healing gods are twins". The Yale Journal of Biology and Medicine. 50 (3): 307–319. PMID 560764.
- Kristiansen, Kristian (2011). "Bridging India and Scandinavia: Institutional Transmission and Elite Conquest during the Bronze Age". Interweaving Worlds: Systemic Interactions in Eurasia, 7th to the 1st Millennia BC. Oxbow Books. pp. 243–265. JSTOR j.ctvh1dr2k.23.
- Sergent, B. (1992). "De quelques jumeaux indo-européens" Topique". Revue freudienne. 22 (50): 205–238.
- Sternberg, Leo (1929). "Der antike Zwillingskult im Lichte der Ethnologie". Zeitschrift für Ethnologie. 61 (1/3): 152–200. JSTOR 23032863.
- Waddell, John (2018). "The Otherworld". Myth and Materiality. Vol. 4. Oxbow Books. pp. 80–105. JSTOR j.ctvh1dtnp.10.
- Walker, Henry John. The Twin Horse Gods: The Dioskouroi in Mythologies of the Ancient World. London: I.B. Tauris, 2015, 271 pp.
- Walker, Henry John (2007). "THE GREEK AŚVINS". Annals of the Bhandarkar Oriental Research Institute. 88: 99–118. JSTOR 41692087.
- Ward, D.J. "The Separate Functions of the Indo-European Divine Twins". in: Puhvel, J. (ed.). Myth and Law Among the Indo-Europeans. Studies in Indo-European Comparative Mythology. Berkeley – Los Angeles – London. 1970. pp. 193–202.
- Ward, Donald J. "An Indo-European Mythological Theme in Germanic Tradition". In: Indo-European and Indo-Europeans: Papers Presented at the Third Indo-European Conference at the University of Pennsylvania. Edited by George Cardona, Henry M. Hoenigswald and Alfred Senn. Philadelphia: University of Pennsylvania Press, 2016 [1971]. pp. 405–420. https://doi.org/10.9783/9781512801200-021
- Wenzel, Marian (September 1967). "The Dioscuri in the Balkans". Slavic Review. 26 (3): 363–381. S2CID 163562603.
Indo-Iranian:
- Chakravarty, Uma (1989). "THE AŚVINS: AN INCARNATION OF THE UNIVERSAL TWINSHIP MOTIF". Annals of the Bhandarkar Oriental Research Institute. 70 (1/4): 137–143. JSTOR 41693465. Accessed 7 Jan. 2023.
- Davidson, Olga M. (1987). "Aspects of Dioscurism in Iranian kingship: The case of Lohrasp and Goshtasp in the Shāhnāme of Ferdowsi". Edebiyāt. 1: 103–115.
- Nikolaev, Alexander (2012). "Avestan Haēcat̰.aspa-, Rigveda 4.43, and the Myth of the Divine Twins". Journal of the American Oriental Society. 132 (4): 567–575. .
- Parpola, Asko (2005). "The Nasatyas, the chariot and Proto-Aryan religion". Indo Shisoshi Kenkyu. 2004–2005 (16 & 17): 1–63. CiteSeerX 10.1.1.567.2086.
- Wikander, S. (1957). "Nakula et Sahadeva" (PDF). Orientalia Suecana. 6: 66–96.
Celtic:
- Danka, Ignacy Ryszard; Witczak, Krzysztof Tomasz (2010). "DEIS EQUEUNUBO: The Divine Twins in Asturia". Studia Celto-Slavica. 4: 17–26. .
- Goetinck, Glenys, "The divine twins and mediaeval Welsh literature", in: Hily, Gaël, Patrice Lajoye, and Joël Hascoët (eds.), Deuogdonion: mélanges offerts en l'honneur du professeur Claude Sterckx, Publication du CRBC Rennes 2, Rennes: Tir, 2010. 259–276.
- .
- York, M. (1995). "The Divine Twins in the Celtic Pantheon". Journal of Indo-European Studies. 23 (1–2): 83–112.
Balto-Slavic:
- Abrola, Natalija. "Old Indian Aśvinī, Uṣás, and Latvian Dieva dēli: Potential parallels". The 13th Annual International Conference on Comparative Mythology of the International Association for Comparative Mythology - Mythology of Metamorphoses: Comparative & Theoretical Perspectives. June 10–14, 2019, Estonian Literary Museum, Tartu, Estonia. p. 16. (conference paper abstract).
- Derksen, Rick (2015). Etymological Dictionary of the Baltic Inherited Lexicon. Brill. ISBN 978-90-04-27898-1.
- Назаров, Назарий А. (3 July 2017). "Следы индоевропейского близнечного мифа в формулах балто-славянских песен". Scando-Slavica. 63 (2): 151–178. S2CID 149237704.
Greek:
- Frame, Douglas (2007). "Hippota Nestor". Greek Mythology and Poetics. Harvard University. Archived from the original on 2020-05-01. Retrieved 2017-09-13.
- Frame, Douglas. "Achilles and Patroclus as Indo-European Twins: Homer's Take". Greek Mythology and Poetics. Harvard University. Archived from the original on 2020-05-01. Retrieved 2017-09-13.
- Frauenfelder, D.W. The Spartan Dioscuri: Their origins and development in the Hellenic world. University of North Carolina. 1991.
- Nagy, Gregory. "Achilles and Patroklos as models for the twinning of identity". Greek Mythology and Poetics. Harvard University. Archived from the original on 2020-05-01. Retrieved 2017-09-13.
- Nagy, Gregory (1990). "Patroklos "Concepts of afterlife, and the Indic triple fire" and "Phaethon, Sappho's Phaon, and the White Rock of Leukas: 'Reading' the symbols of Greek lyric"". Greek Mythology and Poetics. Harvard University. Archived from the original on 2020-05-01. Retrieved 2017-09-13.
Germanic:
- Niedner, Felix (1898). "Die Dioskuren im Beowulf". Zeitschrift für deutsches Altertum und deutsche Literatur. 42 (3): 229–258. JSTOR 20651615.
- Ward, Donald (1968). The Divine Twins: An Indo-European myth in Germanic tradition. University of California Press.
External links
- Media related to Divine twins at Wikimedia Commons