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ZLATNA GRANA 2: PROUCAVANJE MAGIJE I RELIGIJE [Dzejms Dzordz FREJZER] on *FREE* shipping on qualifying offers. : Zlatna grana () by Dzems Dzordz Frejzer and a great selection of similar New, Used and Collectible Books available now at. Title, Zlatna grana: proučavanje magije i religije. Book 6 of Biblioteka “Posebna izdanja”. Authors, Džejms Džordž Frejzer, James George Frazer. Publisher, Alfa.

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Its symbolism stresses the triumph over death, resurrection and immortality, the cycle of birth and death.


In Old Egypt the Phoenix, the bird with incomparable beauty, was connected with the daily grama cycles, and with the floods of Nile throughout the year.

About the bird, Cepenkov says: During the Middle Ages the Phoenix becomes a symbol of the resurrection frdjzer Christ and also a symbol of the very essence of God. This most dramatic episode of boiling and baking the divine child by the Titans, that always carries initiating symbolism, in science is interpreted as an initiation ritual through which immortality or rejuvenation is accomplished. First of all, we point out the transformation connected with the changes and motion of nature, to her creative energy, or that is the so-called cyclic metamorphosis the used examples from poetry.

The Dionysus Phenomenon and the Metamorphoses in Macedonian Oral Literature – Page 4 of 4 – Blesok

The second entailing aspect is the metamorphosis of the torn heroe, who often is a cultural hero, whose identity does not change not even after the revival. They can be found in epics, as in fairy tales. The third aspect of the metamorphosis are those that consider the unjustly punished sister and we find them in the lyrical-epical forms of ballads, where after the tearing we cannot speak about preserving the identity of the protagonist.

In these cases we have different kinds of transformations on each part of the human body, e. The fourth aspect of the metamorphosis, very specifically Miladinovci, p. In the last three aspects of metamorphoses there is no lasting identity of the person, but a transformation from one form into another. Fredrih Nietzsche pays a great deal of attention to the problem of the Dionysian44F, first established in the mythical opinion and then in the aesthetic creation of literary forms, a name whose researches mainly originate from the pre-Socrates period.


By indicating this state, and through this kind of protective impulse of life, Nietzsche was aware that he dared and created a new approach, different from the principles of the former evaluation of morality and life, and he treated all that artistically, anti-Christian.

Moving with his thoughts into the spheres of the aesthetic interpretation of the world and its justification, he wonders how to name it. About this is contained in the myths, in his tearing apart by the Titans as a condition in which he is respected as Jagreus.

The tearing present a real Dionysian suffering — some kind of transformation in air, water, earth and fire. According to Nietzsche, that condition of the individualization must be treated as source and basis of the entire sufferings and evil, something that is already frejzre.

Grana – Shankar Ratiney

But, after all, hope the highest level of devotion in eleustic mysteriesin regards to the torn apart Dionysus, vrejzer directed at his frejzet, and understood as the end of mentioned individualization.

This condition is a mixture, zlqtna it reflects the Dionysian dreams, as a condition of a wonderful connection, overflowing the pain with the beautiful and the eternal. With the understanding of the intellectual and the cosmogony side of the mysteries founded on the holy dramatic ritual, at the same time imposes the conclusion that Dionysus is not only a dynamic mover of the entire Greek mythology, which of course contributes significantly, but is also an impulsive force of the entire development.

According to him, the Hellenic genius presents the conception about the universe through the four big deities, and the everlasting cosmic forces, named as Zeus, Poseidon, Pluton and Dionysus. These four big deities can be found in the constitution of man.

He recreate the same again within his own soul, and in no way can he understand them unless he carries all of them together. However, the most important thing is absent here; the organic principle, the creative spirit that connects all those pieces in one homogenic unity.

That Orphean Dionysus, or Dionysus Zoatna lives torn apart in all the creatures, divided among the people, and connected again. He resurrects rrejzer a higher harmony, as in some transfiguration. Greece was representing that Gordius node that ties up all the secret threads that go through Asia and Europe, from the East to the West. That Greek spirit, often thought to be an inexplicable wonder of a divine stupor hides a transitional condition in hrana basis about which the romanticist Nietzsche will write: Through the mysterious connection of the transforming powers and the powers that venerate, he became the symbol of the spiritual efforts of people, and thus, the connection with the human world and the world of the gods.


His principle of wild dynamism, is also ever so obvious in the phenomenon of the metamorphosis from Macedonian folklore. This shows him as a leader on the way of the depths of the Unconscious, of the depths of hell, the depths that serve the urges as humus, leading the soul to ecstasy. His energy, not easily tamed, is most recognized through the symbols of the grapevine and the cheerful mood coming from the product of the juice of the grape.

As the grapevine resurrects every year, and as the wine is born out of the lather relic60F in the same way Dionysus resurrects, forever being victorious over death. His periodical suffering and rebirth makes him equal to the goddess Cora, and at first sight, through the inconspicuous but existing fusion61F, he correlates and unites the myths of Osiris, Tammuz, Adonis, Atis… Their special kind of death, through tearing apart and fire in graba myths and the examples about the metamorphoses from the Macedonian folklore, the fire accept as it is, is present also in a form of heat or breath confirms the specifics of the gods of vegetation whose evolution is closely related to the metamorphoses which we have mentioned.

Cheerbrant, Rijechnik simbola, Zagreb, Mircha Elijade, Istorija verovanja… knj. Kako postajemo ono shto jesmo, Beograd,str. Od Sfinge do Hrista, Beograd, Niche, Filozofija u tragichnom razdoblju Grka, Beograd,2.

Frederik Lionel, Sakralna astrologija. Ogledalo Velikog predanja, Beograd, Frejzer, Zlatna grana 2. Prouchavanje magije I religije, Beograd, Rechnik grchke I rimske mitologije… Eduard Schure, Evolucija bozhanstva… LiteratureReviewsBlesok no.