National Repository of Grey Literature 2 records found  Search took 0.01 seconds. 
The Murals of Portico 2, Tepantitla, Teotihucan
Horníková, Lucie ; Kostičová, Zuzana (advisor) ; Křížová, Markéta (referee)
The aim of this thesis is an explanation of the murals of Portico 2 in Tepantitla palace in Teotihuacan on the basis of the scientific literature and the knowledge, that I have gained by studying. Here will be introduced opinions, ideas and theories of diferent scholars about what is depict on the murals, It will be made a try about a critical evaluation and revision, and I will do my best for make out a beneficial conclusion. There is no uniform view of what is depicted on the paintings of the portico 2 of the Tepantitla palace. Alfonso Caso expained the murals like Tlalocan, the paradise dominated by the God of Rain and Storm Tlaloc, Esther Pasztory and Peter T. Furst expained them as an image of the cosmic tree - the axis of the world - that connects the heavens, the earth and the underworld. Annabeth Headrick and María T. Uriart agree that murals represent a ceremony. For Headrick, the top register is the focal point, which is supposed to be the scene of raising of the sacred cosmic tree (the lower register is then a record of the celebrations taking place during the ceremony). For Uriarte, the concept of ball game and the significance of the toponym Teotihuacan, what both is connected with begining of time. Patrizia Granzier interprets the scene as a garden - a place where sacred and profane...
Sacrifice and initiation in the myths of Ódinn
Kozák, Jan ; Chlup, Radek (advisor) ; Antalík, Dalibor (referee) ; Starý, Jiří (referee)
This dissertation deals with the interpretation of four myths from early medieval Scandinavia, in which the main role is played by the god Óðinn. All four myths narrate how he achieved a state of permanent increase of his numinous knowledge. Based on the fact that the outcome of all of the narratives is the acquisition of the Mead of Poetry (or its equivalent), they can be percieved as "four reports on the same event". The analysis of myths itself has been executed in two steps: firstly the separate inquiry of the two more central myths and introduction of the other two followed by thorough analysis of the four together. All four myths demonstrate to a certain degree a presence of motifs and structures associated with the religious phenomena of sacrifice and initiation. By the means of said analysis the study reviews the systematic relations of the sacrificial and initiatory structures and postulates a common core which is subsequently named "monomyth".

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