Otherworld

Last updated

In historical Indo-European religion, the concept of an otherworld, also known as an otherside, is reconstructed in comparative mythology. Its name is a calque of orbis alius (Latin for "other world/side"), a term used by Lucan in his description of the Celtic Otherworld.

Contents

Comparable religious, mythological or metaphysical concepts, such as a realm of supernatural beings and a realm of the dead, are found in cultures throughout the world. [1] Spirits are thought to travel between worlds or layers of existence in such traditions, usually along an axis such as a giant tree, a tent pole, a river, a rope or mountains. [1] [2] [3]

Indo-European reconstruction

Many Indo-European mythologies show evidence for a belief in some form of "Otherworld". In many cases such as in Persian, Greek, Germanic, Celtic, Slavic and Indic mythologies, a river had to be crossed to allow entrance to it, and it is usually an old man that would transport the soul across the water. [1] [2] [3] In Greek and Indic mythology the waters of this river were thought to wash away sins or memories whereas Celtic and Germanic myths feature wisdom-imparting waters, suggesting that while the memories of the deceased are washed away a drinker of the waters would gain inspiration. [3] The wayfarer will commonly encounter a dog either in the capacity of a guardian of the Otherworld or as the wanderer's guide. Examples of this are the Greek Cerberus, the three-headed hound of Hades, and the Indic सर्वरा Sarvarā, one of the hounds of Yama, whose names may derive from an Indo-European *ḱerberos meaning "spotted". [3] In Indo-European mythologies the Otherworld is depicted in many ways, including peaceful meadows, islands, or buildings, making it hard to determine how the original Proto-Indo-European Otherworld was viewed. [3] The ruler of the dead was possibly Yemo, the divine twin of Manu, the first man. [4] [5]

Persian

The Chinvat Bridge (Avestan Cinvatô Peretûm, "bridge of judgement" or "beam-shaped bridge") or the Bridge of the Requiter in Zoroastrianism is the sifting bridge which separates the world of the living from the world of the dead. All souls must cross the bridge upon death. The bridge is guarded by two four-eyed dogs. A similar myth is that of Yama, the ruler of Hell in Hindu mythology, who watches the gates of underworld with his two four-eyed dogs.

Celtic

The Irish Otherworld is more usually described as a paradisal fairyland than a frightening place. [6] Many Celtic Immrams or "voyage stories" and other medieval texts provide evidence of a Celtic belief in an otherworld. One example which is helpful to understand the Celtic concept of the otherworld is The Voyage of Saint Brendan. Another classic example of a Celtic "otherworld" appears in the Voyage of Bran. In Celtic oral tradition, the Otherworld is often portrayed as an island out to the west, and even appears on some maps of Ireland during the medieval era. [7]

The Celtic concept of the Otherworld became intertwined with the Christian ideas of hell and heaven, as they were explained via analogy to the Celtic Otherworld, or the Scandinavian world tree. This is likely because of Roman and Scandinavian influences on Celtic cultures. [8] An example of Scandinavian influence is apparent in the Voyage of Saint Brendan, from the likeness of Lasconius the serpent to the Scandinavian Midgard Serpent. Red and white are the colors of animals in the Celtic Otherworld, [9] and these colors still animate transcendent religious and political symbols today.[ tone ][ citation needed ]

Germanic

As was the case in the Celtic mythologies, in Germanic myths apples were particularly associated with the Otherworld. [4] In the Scandinavian tradition mythological localities are featured, as in Irish mythology; however, unlike Irish mythology, an attempt was made to map the localities of the Otherworld rather than list locales associated with it. [2] In the Edda, many locations are named, including the dwellings of the gods, such as Odin's hall of Valhalla, or Ullr's dwelling of Ydalar ("Yewdale"). [2] The Gylfaginning and the later Norwegian poem the Draumkvaede feature travels into the Otherworld. [2]

Slavic

The Early Slavs believed in a mythical place where birds flew for the winter and souls went after death; this realm was often identified with paradise and is called Vyraj. [10] It was also said that spring arrived on Earth from Vyraj. [11] The gates of Vyraj stopped mortals from entering. They were guarded by Veles, who sometimes took the animal form of a raróg, grasping in its claws the keys to the otherworlds. [12] Vyraj was sometimes also connected to the deity known as Rod – it was apparently located far beyond the sea, at the end of the Milky Way. [12] It was usually imagined as a garden, located in the crown of the cosmic tree. The branches were said to be nested on by the birds, who were usually identified as human souls. [11] When the Slavic populations were gradually turning to Christianity (e.g. during the Christianization of Kievan Rus' and the Baptism of Poland), a new version of this belief became widespread in which there were two of these realms – one analogous to the original myth, a heavenly place where birds departed, and the other an underworld for snakes and zmeys, often associated with the Christian idea of hell. [13] [12] [14]

Greek

In Greco-Roman mythology the Gods were said to dwell on Mount Olympus, whereas the dead usually went to the Underworld or Fortunate Isles after death.

Modern depictions

The idea of the Otherworld has been adapted and used by several modern authors. J. R. R. Tolkien drew upon the Sir Orfeo text, which depicts a journey to the Otherworld, as inspiration for the Mirkwood Elves of The Hobbit . [15] C. S. Lewis also drew upon the tropes of the Celtic Otherworld in his creation of The Chronicles of Narnia , which depicts the journey from this world to another.

See also

Related Research Articles

<span class="mw-page-title-main">Irish mythology</span> Body of myths indigenous to the island of Ireland

Irish mythology is the body of myths indigenous to the island of Ireland. It was originally passed down orally in the prehistoric era. In the early medieval era, some myths were transcribed by Christian monks, who heavily altered and Christianised the myths. Irish mythology is the best-preserved branch of Celtic mythology.

Annwn, Annwfn, or Annwfyn is the Otherworld in Welsh mythology. Ruled by Arawn, it was essentially a world of delights and eternal youth where disease was absent and food was ever-abundant.

In Irish mythology, Mag Mell is one of the names for the Celtic Otherworld, a mythical realm achievable through death and/or glory. Unlike the underworld in some mythologies, Mag Mell was a pleasurable paradise, identified as either an island far to the west of Ireland or a kingdom beneath the ocean. However, Mag Mell was similar to the fields of Elysium in Greek mythology, and similarly was accessible only to a select few. Furthermore, Mag Mell, like the numerous other mystical islands said to be off the coast of Ireland, was never explicitly stated in any surviving mythological account to be an afterlife. Rather, it is usually portrayed as a paradise populated by deities, which is occasionally visited by some adventurous mortals. In its island guise, it was visited by various legendary Irish heroes and monks, forming the basis of the adventure myth or echtrae as defined by Myles Dillon in his book Early Irish Literature. This otherworld is a place where sickness and death do not exist, a place of eternal youth and beauty. Here, music, strength, life, and all pleasurable pursuits come together in a single place. Here, happiness lasts forever, and no one wants for food or drink. It is something of an Irish equivalent to the Valhalla of the Norse as well as the Elysium of the Greeks.

<i>Sir Orfeo</i> Medieval narrative poem

Sir Orfeo is an anonymous Middle English Breton lai dating from the late 13th or early 14th century. It retells the story of Orpheus as a king who rescues his wife from the fairy king. The folk song Orfeo is based on this poem.

<span class="mw-page-title-main">Proto-Indo-European mythology</span>

Proto-Indo-European mythology is the body of myths and deities associated with the Proto-Indo-Europeans, speakers of the hypothesized Proto-Indo-European language. Although the mythological motifs are not directly attested – since Proto-Indo-European speakers lived in preliterate societies – scholars of comparative mythology have reconstructed details from inherited similarities found among Indo-European languages, based on the assumption that parts of the Proto-Indo-Europeans' original belief systems survived in the daughter traditions.

Iriy, Vyrai, Vyriy, or Irij is a mythical place in Slavic mythology where "birds fly for the winter and souls go after death" that is sometimes identified with paradise. Spring is believed to have arrived on Earth from Vyrai.

<span class="mw-page-title-main">Celtic Otherworld</span> Realm of the deities in Celtic mythology

In Celtic mythology, the Otherworld is the realm of the deities and possibly also the dead. In Gaelic and Brittonic myth it is usually a supernatural realm of everlasting youth, beauty, health, abundance and joy. It is described either as a parallel world that exists alongside our own, or as a heavenly land beyond the sea or under the earth. The Otherworld is usually elusive, but various mythical heroes visit it either through chance or after being invited by one of its residents. They often reach it by entering ancient burial mounds or caves, or by going under water or across the western sea. Sometimes, they suddenly find themselves in the Otherworld with the appearance of a magic mist, supernatural beings or unusual animals. An otherworldly woman may invite the hero into the Otherworld by offering an apple or a silver apple branch, or a ball of thread to follow as it unwinds.

<span class="mw-page-title-main">Ancient Celtic religion</span> Religion practised by ancient Celtic people

Ancient Celtic religion, commonly known as Celtic paganism, was the religion of the ancient Celtic peoples of Europe. Because there are no extant native records of their beliefs, evidence about their religion is gleaned from archaeology, Greco-Roman accounts, and literature from the early Christian period. Celtic paganism was one of a larger group of polytheistic Indo-European religions of Iron Age Europe.

<span class="mw-page-title-main">Divine twins</span> Proto-Indo-European mytheme

The Divine Twins are youthful horsemen, either gods or demigods, who serve as rescuers and healers in Proto-Indo-European mythology.

<span class="mw-page-title-main">Horse sacrifice</span> Type of animal sacrifice

Horse sacrifice is the ritual killing and offering of a horse, usually as part of a religious or cultural ritual. Horse sacrifices were common throughout Eurasia with the domestication of the horse and continuing up until the spread of Abrahamic religions, or in some places like Mongolia, of Buddhism. The practice is rarely observed in some cultures even today.

"The Sea-Bell" or "Frodos Dreme" is a poem with elaborate rhyme scheme and metre by J.R.R. Tolkien in his 1962 collection of verse The Adventures of Tom Bombadil. It was a revision of a 1934 poem called "Looney". The first-person narrative speaks of finding a white shell "like a sea-bell", and of being carried away to a strange and beautiful land.

In J. R. R. Tolkien's writings, Elves are the first fictional race to appear in Middle-earth. Unlike Men and Dwarves, Elves are immortal, though they can be killed in battle. If so, their souls go to the Halls of Mandos in Aman. After a long life in Middle-earth, Elves yearn for the Earthly Paradise of Valinor, and can sail there from the Grey Havens. They feature in The Hobbit and The Lord of the Rings. Their history is described in detail in The Silmarillion.

"Fastitocalon" is a medieval-style poem by J. R. R. Tolkien about a gigantic sea turtle. The setting is explicitly Middle-earth. The poem is included in The Adventures of Tom Bombadil.

<span class="mw-page-title-main">Celtic mythology</span>

Celtic mythology is the body of myths belonging to the Celtic peoples. Like other Iron Age Europeans, Celtic peoples followed a polytheistic religion, having many gods and goddesses. The mythologies of continental Celtic peoples, such as the Gauls and Celtiberians, did not survive their conquest by the Roman Empire, the loss of their Celtic languages and their subsequent conversion to Christianity. Only remnants are found in Greco-Roman sources and archaeology. Most surviving Celtic mythology belongs to the Insular Celtic peoples. They preserved some of their myths in oral lore, which were eventually written down by Christian scribes in the Middle Ages. Irish mythology has the largest written body of myths, followed by Welsh mythology.

<span class="mw-page-title-main">Nav (Slavic folklore)</span> Concept in Slavic folklore

Nav is a phrase used to denote the souls of the dead in Slavic mythology. The singular form is also used as a name for an underworld, over which Veles exercises custody—it is often interpreted as another name for the underground variant of the Vyraj.

The Indo-European cosmogony refers to the creation myth of the reconstructed Proto-Indo-European mythology.

*Manu and *Yemo are thought to have been a duo in Proto-Indo-European mythology. In the creation myth, Manu kills Yemo as a foundational part of the origin of the universe. Yemo is sometimes also interpreted as a primordial hermaphrodite.

*Trito is a significant figure in Proto-Indo-European mythology, representing the first warrior and acting as a culture hero. He is connected to other prominent characters, such as Manu and Yemo, and is recognized as the protagonist of the myth of the warrior function, establishing the model for all later men of arms. In the legend, Trito is offered cattle as a divine gift by celestial gods, which is later stolen by a three-headed serpent named *H₂n̥gʷʰis ('serpent'). Despite initial defeat, Trito, fortified by an intoxicating drink and aided by the Sky-Father, or alternatively the Storm-God or *H₂nḗr, 'Man', together they go to a cave or a mountain, and the hero overcomes the monster and returns the recovered cattle to a priest for it to be properly sacrificed. He is now the first warrior, maintaining through his heroic deeds the cycle of mutual giving between gods and mortals. Scholars have interpreted the story of Trito either as a cosmic conflict between the heavenly hero and the earthly serpent or as an Indo-European victory over non-Indo-European people, with the monster symbolizing the aboriginal thief or usurper. Trito's character served as a model for later cattle-raiding epic myths and was seen as providing moral justification for cattle raiding. The legend of Trito is generally accepted among scholars and is recognized as an essential part of Proto-Indo-European mythology, although not to the level of Manu and Yemo.

<i>*Seh₂ul</i> and <i>*Meh₁not</i> Proto-Indo-European Sun and Moon gods

*Seh₂ul and *Meh₁not are the reconstructed Proto-Indo-European deity of the Sun and deity of the Moon respectively. *Seh₂ul is reconstructed based on the solar deities of the attested Indo-European mythologies, although its gender is disputed, since there are deities of both genders. Likewise, *Meh₁not- is reconstructed based on the lunar deities of the daughter languages, but they differ in regards to their gender.

*Ḱérberos is the reconstructed name of the canine creature guarding the entrance to the Otherworld in Proto-Indo-European mythology. In a recurrent motif, the Otherworld contains a gate, generally guarded by a dog who could also serve as a guide and ensured that the ones who entered could not get out.

References

  1. 1 2 3 Gods, goddesses, and mythology, Volume 11, C. Scott Littleton, Marshall Cavendish, 2005, ISBN   0-7614-7559-1, ISBN   978-0-7614-7559-0. Pp. 1286-1287
  2. 1 2 3 4 5 The Lost Beliefs of Northern Europe Hilda Ellis Davidson, Routledge, 2002 ISBN   0-203-40850-0, ISBN   978-0-203-40850-6. pp.67-76
  3. 1 2 3 4 5 Mallory & Adams 2006, p. 439.
  4. 1 2 Lincoln 1991, pp. 32–38.
  5. ↑ Jackson 2002, p. 81.
  6. ↑ Lincoln 1991, p. 34.
  7. ↑ In J. J. C. Smart, Philip Pettit, Richard Sylvan & Jean Norman (eds.), Metaphysics and Morality: Essays in Honour of J.J.C. Smart. B. Blackwell (1987)
  8. ↑ Dreams and Visions in the Anglo-Saxon Conversion to Christianity. Davis, Patricia M. Dreaming, Vol 15(2), Jun 2005, 75-88. https://dx.doi.org/10.1037/1053-0797.15.2.75
  9. ↑ The Mabinogi and other Medieval Welsh Tales Patrick K. Ford, University of California Press, 1977, ISBN   978-0-520-25396-4. Page 35.
  10. ↑ Людмила Викторовна Евдокимова (1998). Мифопоэтическая традиция в творчестве (in Russian). Изд-во Астраханкого пед. университета. ISBN   9785882003561 . Retrieved 23 August 2014.
  11. 1 2 Kempiński, Andrzej (2001). Encyklopedia mitologii ludów indoeuropejskich[Encyclopedia of mythology of Indo-European peoples] (in Polish). Warszawa: Iskry. ISBN   978-83-207-1629-0.
  12. 1 2 3 Szyjewski, Andrzej (2004). Religia Słowian[Religion of the Slavs] (in Polish). Kraków: Wydawnictwo WAM. ISBN   978-83-7318-205-9.
  13. ↑ Левкиевская, Елена (13 February 2019). Мифы и легенды восточных славян. Litres. ISBN   9785457607705.
  14. ↑ Елена Левкиевская (2010). Мифы и легенды восточных славян (in Russian). Litres. ISBN   9785457607705 . Retrieved 23 August 2014.
  15. ↑ Andoni Cossio (2021) Sir Orfeo as the Source for the Medieval Romance Topoi of Abduction and Otherworld Rampant within The Hobbit’s Mirkwood, ANQ: A Quarterly Journal of Short Articles, Notes and Reviews, DOI: 10.1080/0895769X.2021.1967105

Bibliography

Andoni Cossio (2021) Sir Orfeo as the Source for the Medieval Romance Topoi of Abduction and Otherworld Rampant within The Hobbit’s Mirkwood, ANQ: A Quarterly Journal of Short Articles, Notes and Reviews, DOI: 10.1080/0895769X.2021.1967105

This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.