1. Avem în limba română cuvintele sur,şură,Surianu/Şurianu,şură,etc.
2. Eu avansez ipotezele conform cărora
1. Rom. SOARE a avut forma anterioară SUARE.
2. SALMOS, SALMOSIS a fost iniţial zeitate solară, câştigând ulterior aspecte chtonice.
3. Din The common origin of the God's names Yahweh (Jehovah) and Zeus ... www.garshin.ru › Лингвистика › Компаративистика From an Indo-European root *wr "top", probably, occur both names "Sumir" the .... occurs from a Indo-Aryan root sur - "sun") or in headstream Euphrates .... one of groups of dialects of this generality was Proto-Indo-European language. ...
1. Rivers of Life (2). - Rivers of Life, or, Sources and Streams of ... 93beast.fea.st/files/.../Forlong%20-%20Rivers%20of%20Life%20(2).pdf RA, AUR, AOB,. RI. HERI, HARI, HORI, SURA,. SURYA, 'ΗΡΑ, 'ΕΡΩΣ, 'ΗΡΑ- ...... “ proto-Indo-European” of modern linguists. — T.S.]. 3 Max Müller, Chips, II. ...
ROMANIAN RELIGION: ZALMOXIS, THE ANCIENT GOD credrom.org/0/en.zalmoxis.htm ... Persian zal (zar), ”powerful”, Sanskrit śura, ”powerful”, ”valiant”, ”hero”. ..... which in turn has deep roots in Indo-European tradition. ... Saule, Skr. Svar, Suvar, Surya) may derive from an Indo-European expression ...
1. The Sumerian Gods are Dravidian arutkural.tripod.com/sumstudies/sum-dra--gods.htm ...... SUMERIAN: su, sur,sul ( radiant light? ) Ta. suur: radiant light Suurian ; the sun ... The Meaning of Asal-lu-hi Now the name Asal-lu-hi can be a variation of the above as frequently ‘r’ becomes ‘l’ and ‘sar’ could have become “sal > sol” . It is also possible to see it as a variant of As-sul-lu-hi where Sul-gi (> Ta. suuli) is also noted to occur as the deity that bears the Suulam, the Spear. This would mean that this deity is also the deity of the primordial (as> aati) Light (sul= suul> suur : the light that radiates out) symbolized by the single-blade Spear , the Veel
mu-us ( to spread everywhere ) Ta. muusu : to roam around as muusu vaNdu. Also snake and so forth
The word Su. mus, mu-us also means the snake, and it may be intended here that the great ones up in the sky who feed Muruka/ Osiris are also SEVEN snake-like deities
Tot textul, Zalmoxis, the Ancient God
A question that is of particular concern to Romanians as descendants of the Dacians is, ”Who was Zalmoxis”? This question is of especial importance due to the fact that according to Classical sources Zalmoxis was the ”God and king of the Thracians” and that, according to the beliefs of the latter, they did not die but went to their God upon departing from this world.
In some researchers’ opinion, Zalmoxis was a god of the Earth and his name stems from the Thracian word zalmo, meaning ”skin” or ”fur”. In short, on this hypothesis, Zalmoxis was the ”God who wears a nebris* of bearskin”, a god of mysteries and of the dead.
The above hypothesis, however, seems to have little basis in view of the fact that notwithstanding the phonetic similarity between the word zalmo and the name of the Dacian god, there is no concrete evidence to support an etymological correspondence between the two. Moreover, zalmo appears not to be entirely identical with zalmox. The final ”x” may constitute a significant distinction.
We may further observe that as (rightly) pointed out by the historian of religion, Prof. Mircea Eliade, ”No Classical source mentions chtonic-funerary rites in honour of Zalmoxis .... We must carefully distinguish between deities of the Mysteries and those of the dead .... The resplendent world awaited by the initiates into the Mysteries cannot be confused with the realms of the underworld as gathering place of the dead .... Zalmoxis, such as he was worshipped by the Geto-Dacians, was not a god of the Earth, nor of agricultural fertility, nor a god of the dead” (De Zalmoxis a Gengis-Khan, pp. 54-5).
Far more probable would be that Zalmoxis was a God of the Sky, a fact that emerges not only from what we know about Indo-European religion in general, but also from the evidence on the local tradition provided by the Classical sources. In particular, according to the latter, Zalmoxis was also known as Gebeleizis (Herodot, Historiae, IV, 94). The latter (also Zebeleizis) has been analysed by philologists as deriving from Thr. zbel, *z(i)bel, from the Indo-European root *g’heib, ”light”, ”lightning”. As related by Herodotus, the Thracians would shoot arrows at the clouds whenever there was thunder and lightning, threatening thereby the Storm-God (or the clouds that darkened the Sky).
According to Prof. Eliade, it is conceivable that we are dealing with two deities, one of the Sky and another of the Storm which, as was the case with corresponding Indo-European deities, subsequently (in the Roman period) came to be worshipped as one god in the wake of a religious syncretism initiated by the priestly class (De Zalmoxis, p. 61).
Indeed, we notice that in the Greek tradition, the Sky-God (Zeus) is also the Storm-God, a fusion of two deities being suggested by the appellation Zeus Keraunos, Zeus deriving from IE Dyaus, ”the Bright Sky”, *di, ”to shine” and Keraunos, ”the Destroyer” – the name of Zeus’ thunderbolt – from *kar, ”to burn”, ”to grind”, ”to crush” (cf. Lith. Perkunas, Slav. Perun, Skr. Parjanya, the Storm-God, from *Per(k)aunos, IE *per, *perk, ”to strike”). Similarly, among the Latins, the Sky-God Jupiter occurs under the name of Jupiter Tonans (Thunderer), Jupiter being derived from Deus (= Dyaus) + Pater and Tonans from IE *ten, „to thunder”. It is, of course, possible that at origin this was a single god, whose functions or powers were subsequently worshipped as two distinct deities, prior to their being attributed once again to the original god.
In any event, it is essential to understand that irrespective of the importance accorded at times to the Storm-God, he logically and naturally remains subordinate to the Sky, the true relation between Storm and Sky being illustrated by the fact that with the Indo-European peoples the Storm-God is the son of the Sky-God, for example, the Indian God Parjanya is the son of Dyaus (among the Slavs, Perun is the son of Svarog, etc.). Likewise, it must be noted that in Romanian folk tradition the god of the Storm, St. Elliah, is subordinated to the Sky.
In the light of the above, the conclusion can hardly be avoided that the true Supreme Deity of the Dacians was not the Storm-God, but the God of the Sky (or of the Sky and the Storm). In consequence, the designation Zalmoxis is to be interpreted according to this deity’s function and position, and this obliges us to look for a corresponding etymology. Having regard to the fact that, as pointed out by Prof. West (Indo-European Poetry and Myth, pp. 167-9), the Sky-God among the Indo-Europeans bears the primary titles of Shining and Great (hence Mighty, Powerful), we may reasonably assume that Zalmoxis had the same meaning.
Accordingly, Zal means either ”power”, or ”light” – two interrelated concepts, light being a natural and divine force. In support of the first meaning, we may adduce the Greek words zale, ”storm”, za(l)menes, ”very strong”, ”powerful”, ”furious”, Persian zal (zar), ”powerful”, Sanskrit śura, ”powerful”, ”valiant”, ”hero”. In support of the second meaning, we adduce the following: Latvian zelts, ”gold”, Lithuanian želtas, ”golden”, Slavonic zlato (Russ. zoloto), Persian zaranya, Sanskrit hiranyam, ”gold”, hari, ”yellow”, gaura, ”white”, „yellow”, ”shining”, ”gold”, Gauri, ”The Shining/Golden One”, name of Hindu goddess, IE *ghel- (*ghol-), ”to shine”. See also Greek Selene (< *selas + nā, ”mistress of radiance”, the Moon), where sel = zel, zal. We note that Zalmoxis’ alternative appellation, Gebeleizis (Zebeleizis), has the same meaning (Thr. zbel, *z(i)bel, Lith. žaibas, ”lightning”, žybeioti, ”to gleam”, ”to flash”, Lett. zibens, zibet, IE *g’heib, ”light”, ”lightning”). Thus, we may assert that Zalmoxis represents the All-Powerful, Shining Sky, the original Supreme Deity of the Indo-European peoples.
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