Occultations de Zalmoxis et occultation de l’histoire. Un aspect du dossier Mircea Eliade

Dana, Dan

doi:10.4000/anabases.3042

Cited by 2 publications

(2 citation statements)

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“…El a folosit două surse: informații culese de la geți, și informații primite de la coloniștii greci de la Hellespont și Pont. În IV, XCIV, avem expunerea primei surse, unde se relatează modul în care geţii se fac nemuritori, povestindu-se sacrificarea unui mesager o dată la patru ani 4 .…”

Section: Zalmoxis îN Textul Lui Herodotunclassified

Zalmoxis Și Practicile De Dobândire a Nemuririi Potrivit Textului Lui Herodot

Ivanovici¹

2019

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Zalmoxis and the immortality rituals according to Herodotus Historiae 1. The present study examines the passage from Herodotus Historiae IV, 93-96 where the Greek historian describes the Getaean god, Zalmoxis, and the practices connected with his cult. I will focus my research on two topics: the nature of Zalmoxis and the getic rituals of achieving immortality. Zalmoxis is presented as a man, as a daimon and as a god. In order to clarify this ambiguity, it is imperative to look at the Greek image of "Other", and at the projection of Thracians between the civilized Greece and a mythological North. As for the rituals regarding immortality, I`ll start with two rituals described by Herodotus: the sacrifice of a messenger, which was performed every five years, and thedescending of Zalmoxis into an underground chamber. This descent is assimilated with a journey in Hades, a practice connected with Greek mysteries. So, immortality was achieved in two ways: through human sacrifice, or through initiation into the mysteries discovered by Zalmoxis. Herodotus connects this initiation with Pythagora`teachings about metempsychosis. Archaeological discoveries unfold a certain believe in the survival of the soul after death in all Thracia. The findings show that the figure of Zalmoxis is partially constructed on the Greek representation about world. The information about his doctrine of immortality is real, since it exists not only among the Getae tribe, but also among other Thracian tribes.

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Section: Zalmoxis îN Textul Lui Herodotunclassified

Zalmoxis Și Practicile De Dobândire a Nemuririi Potrivit Textului Lui Herodot

Ivanovici¹

2019

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“…In such volumes and various Christian Orthodox websites, authors have often gone as far as proposing a monotheistic-like religion for the Dacians, for which reason the Romanians’ forefathers are said to have adopted Christianity easily. Of course such opinions disregard the numerous debates on the character of Late Iron Age religious practices in the Eastern Carpathian basin and the Lower Danube (Petre 2004; Florea 2007; Dana 2008; Taufer 2013) and refer instead, if at all, to the old work of Pârvan (1926, 155–57). The idea of the rapidly Christianized Dacians plays into the widespread myth that the Romanians, as an ethnos, were born Christian, a point that academics have rarely challenged in articles aimed at the larger public (as a rare exception see Theodorescu n.d.).…”

Section: Pseudoarchaeologymentioning

confidence: 99%

The significant past and insignificant archaeologists. Who informs the public about their ‘national’ past? The case of Romania

Popa¹

2016

Arch. Dial.

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This paper addresses the role of archaeologists in informing the public about a fundamental component of contemporary Romanian identity: the Dacian heritage. I start by exploring how the Dacians and Romanians came to be connected, a process that resulted from a combination of nationalistic zeal on behalf of archaeologists and the nationalist propaganda of the Ceauşescu regime during the 1970s and 1980s. I then move to the present-day situation, where I argue that archaeologists have reduced themselves to having a minor role in the public sphere, while discussions about the Dacians are dominated by two main players: pseudoarchaeologists and re-enactors. This state of affairs delegitimizes Romanian archaeology and places self-declared specialists and enthusiasts in the position of experts. Some of the Dacian narratives produced in this environment are infused with strong nationalist messages and have the potential to fuel extreme right-wing and even xenophobic movements. Consequently, in the final part of the paper, I recommend that Romanian archaeologists should challenge the representations and interpretations of pseudoarchaeologists and re-enactors. Moreover, academics should make it a priority to re-engage with the public and disseminate their work to a broad audience in a convincing manner.

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Occultations de Zalmoxis et occultation de l’histoire. Un aspect du dossier Mircea Eliade

Cited by 2 publications

References 0 publications

Zalmoxis Și Practicile De Dobândire a Nemuririi Potrivit Textului Lui Herodot

Zalmoxis Și Practicile De Dobândire a Nemuririi Potrivit Textului Lui Herodot

The significant past and insignificant archaeologists. Who informs the public about their ‘national’ past? The case of Romania

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