Introduction of the Druids prophet -

This message has been presented by Yadav Yogesh kumar Rohi belong to village Azad pur district Aligarh ---
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This illustration, 'An Arch Druid in His Judicial Habit,' is how 17th-century artists depicted druids. Credit: Public domain. Druids were people in ancient Britain and France who served a wide variety of roles — “philosophers, teachers, judges, the repository of communal wisdoms about the natural world and the traditions of the people, and the mediators between humans and the gods,” writes Barry Cunliffe in his book “Druids: A Very Short Introduction” (Oxford University Press, 2010). He notes that, curiously, the ancient texts don’t call them “priests” directly. Almost everything we know about druids is second-hand knowledge. Surviving texts that mention them were written by non-druids, something that poses a problem to modern-day historians trying to understand who they were and how their role changed over time. Indeed, Julius Caesar, who conquered Gaul, is among the principal sources of information about druids. He wrote that druids preferred oral teaching to writing. Regardless of who exactly the druids were, it is clear that they were often revered. Druids could be found in Britain and Gaul (modern-day France), as well as other parts of Europe and perhaps even in the Middle East. The writer Dio Chrysostom, who lived about 1,900 years ago, compared druids to the Magi and the Brahmans of India. The “Celts appointed those whom they call druids, these also being devoted to the prophetic art and to wisdom in general,” he wrote (translation courtesy University of Chicago website). When did druidism begin? When druidism began is unknown. Cunliffe, an emeritus professor of European archaeology at the University of Oxford, notes that the earliest written reference to them dates back about 2,400 years ago. While druidism surely goes back much earlier than this, how far back is unknown. Ancient druidism continued up until around 1,200 years ago, gradually being supplanted by Christianity. There is a revival movement of modern-day druids; however, Cunliffe, among other scholars, is careful to point out that there is a gap of almost a millennium between the demise of the ancient druids and the appearance of this revival group. People today often associate Stonehenge with druidism. However, Stonehenge was constructed mainly between 5,000 and 4,000 years ago whereas the earliest written reference to the druids dates back to about 2,400 years ago. So, again, there is a gap in time and the question of whether druidism existed when Stonehenge was built, and if so in what form, is an open one. Mistletoe and the moon Ancient sources provide some tantalizing hints to the things that the druids held in great importance. In one passage, Pliny the Elder (who lived almost 2,000 years ago) talks about the importance of mistletoe and of the fifth day of the moon. He said that mistletoe “is gathered with rites replete with religious awe. This is done more particularly on the fifth day of the moon, the day which is the beginning of their months and years, as also of their ages …” (translation by John Bostock). He also talks about the importance of animal sacrifice and fertility to the druids. They “bring thither two white bulls, the horns of which are bound then for the first time. Clad in a white robe the priest ascends the tree, and cuts the mistletoe with a golden sickle, which is received by others in a white cloak. They then immolate the victims" while offering prayers, wrote Pliny the Elder. “It is the belief with them that the mistletoe, taken in drink, will impart [fertility] to all animals that are barren, and that it is an antidote for all poisons.” How widespread was druidism? How widespread druidism was in the ancient world is also a mystery. It certainly flourished in the British Isles and Gaul. Julius Caesar claimed that druidism originally came from Britain, and those who wished to study it in depth traveled there. “This institution is supposed to have been devised in Britain, and to have been brought over from it into Gaul; and now those who desire to gain a more accurate knowledge of that system generally proceed [to Britain] for the purpose of studying it.” (Translation courtesy Perseus Digital Library) Whether druidism truly originated in Britain is unknown. Additionally, it is possible that druids were found much farther afield. Druidism is often associated with a people known as the Celts, and their settlements have been found as far east as modern-day Turkey. Additionally, Celtic mercenaries served as far away as Egypt (during the reign of Cleopatra VII) and even Judaea. Did the druids practice human sacrifice? Today, it is often said that the druids practiced human sacrifice. This may not be accurate. Ancient sources indicate that druids served alongside several other classes that also performed spiritual functions. The identity and role of these other classes changed, depending on the culture and the time. A man named Diodorus Siculus, who lived more than 2,000 years ago, said that while the druids were always present during a human sacrifice, it was another group known as the “vates” that carried out the sacrifice itself. How widespread human sacrifice was among the cultures that the druids served is another mystery. It’s important to note that much of the writing that survives comes from Roman writers who could be hostile toward the druids and the cultures they served. For instance, in A.D. 60 the druids joined a rebellion against the Romans on the island of Mona (modern-day Anglesey) in Wales. Cornelius Tacitus reported that after the Romans crushed the rebels they found widespread evidence of human sacrifice, a claim that may have been exaggerated to cast the druids in a negative light. “A force was next set over the conquered, and their groves, devoted to inhuman superstitions, were destroyed. They deemed it indeed a duty to cover their altars with the blood of captives and to consult their deities through human entrails,” wrote Tacitus (translation courtesy Perseus Digital Library). The end of druidism As Christianity spread throughout Europe, druidism gradually faded away. Cunliffe notes that druids were still present in Ireland in the eighth century A.D. but in a much reduced form. “Druids are now seen to be the makers of love-potions and casters of spells but little else,” Cunliffe writes. “The mood is captured by one 8th-century hymn that asks for God’s protection from the spells of women, blacksmiths and druids!” Druidism would fade away during the Middle Ages, but would be revived in modern times, albeit about a millennium after the ancient form became extinct. — Owen Jarus Author Bio Owen Jarus, Live Science Contributor Owen Jarus writes about archaeology and all things about humans' past for Live Science. Owen has a bachelor of arts degree from the University of Toronto and a journalism degree from Ryerson University. He enjoys reading about new research and is always looking for a new historical tale. Owen Jarus, Live Science Contributor on |
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This message has been Edited by  Yadav Yogesh Kumar Rohi belong to village Azad pur district Aligarh in U.P. India ---

Ethanol-

Etymologyव्युत्पत्ति-
This thesiscal message has been presented by Yadav Yogesh kumar Rohi
Village Azad pur district Aligarh---
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Ethanol is the systematic name defined by the International Union of Pure and Applied Chemistry (IUPAC) for a compound consisting of alkyl group with two carbon atoms (prefix "eth-"), having a single bond between them (infix "-an-"), attached functional group-OH group (suffix "-ol").[1] The "eth-" prefix and the qualifier "ethyl" in "ethyl alcohol" originally come from the name "ethyl" assigned in 1834 to the group C 2H 5- by Justus Liebig. He coined the word from the German name Aether of  compound C 2H 5-O-C 2H 5 (commonly called "ether" in English, more specifically called "diethyl ether").[17] According to the Oxford English Dictionary, Ethyl is a contraction of the Ancient Greek αἰθήρ (aithḗr, “upper air”) and the Greek word ύλη (hyle, substance).[18] The name ethanol was coined as a result of a resolution that was adopted at the International Conference on Chemical Nomenclature that was held in April 1892 in Geneva, Switzerland.[19] The term "alcohol" now refers to a wider class of substances in chemistry nomenclature, but in common parlance it remains the name of ethanol. The Oxford English Dictionary claims that it is a medieval loan from Arabic al-kuḥl, a powdered ore of antimony used since antiquity as a cosmetic, and retained that meaning in Middle Latin.[20] The use of "alcohol" for ethanol (in full, "alcohol of wine") is modern, first recorded 1753, and by the later 17th century referred to "any sublimated substance; distilled spirit" use for "the spirit of wine" (shortened from a full expression alcohol of wine). The systematic use in chemistry dates to 1850. History-------------------------
👍👍👍👍👍👍👍👍👍👍👍👍👍👍👍👍👍👍👍..................

Proto indo European language -

This thesis presented by Yadav Yogesh kumar Rohi belong to village Azad pur district Aligarh-
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Proto-Indo-European (PIE) is the linguistic reconstruction of the common ancestor of the Indo-European languages, the most widely spoken language family in the world. Far more work has gone into reconstructing PIE than any other proto-language, and it is by far the best understood of all proto-languages of its age. The vast majority of linguistic work during the 19th century was devoted to the reconstruction of PIE or its daughter proto-languages (e.g. Proto-Germanic), and most of the modern techniques of linguistic reconstruction such as the comparative method were developed as a result. These methods supply all of the knowledge concerning PIE since there is no written record of the language. PIE is estimated to have been spoken as a single language from 4,500 B.C.E. to 2,500 B.C.E.[1] during the Neolithic Age, though estimates vary by more than a thousand years. According to the prevailing Kurgan hypothesis, the original homeland of the Proto-Indo-Europeans may have been in the Pontic–Caspian steppe of Eastern Europe. The linguistic reconstruction of PIE has also provided insight into the culture and religion of its speakers.[2] As Proto-Indo-Europeans became isolated from each other through the Indo-European migrations, the dialects of PIE spoken by the various groups diverged by undergoing certain sound laws and shifts in morphology to transform into the known ancient and modern Indo-European languages. PIE had an elaborate system of morphology that included inflectional suffixes as well as ablaut (vowel alterations, for example, as preserved in English sing, sang, sung) and accent. PIE nominals and pronouns had a complex system of declension, and verbs similarly had a complex system of conjugation. The PIE phonology, particles, numerals, and copula are also well-reconstructed. Today, the most widely-spoken daughter languages of PIE are Spanish, English, Hindustani (Hindi and Urdu), Portuguese, Bengali, Russian, Punjabi, German, Persian, French, Italian and Marathi. Development of the theoryEdit Classification of Indo-European languages. Red: Extinct languages. White: categories or unattested proto-languages. Left half: centum languages; right half: satem languages There is no direct evidence of PIE. It has been reconstructed from its present-day descendants using the comparative method.[3] The comparative method is based on the Neogrammarian rule that the Indo-European sound laws are applied without exception. The method compares languages and uses the sound laws to find a common ancestor. For example, compare the pairs of words in Italian and English: piede and foot, padre and father, pesce and fish. Since there is a consistent correspondence of the initial consonants that is far too frequent to be coincidental, the languages can be assumed to stem from a common parent.[4] Many consider William Jones, an Anglo-Welsh philologist and puisne judge in Bengal, to have begun Indo-European studies when he postulated the common ancestry of Sanskrit, Latin, and Greek.[5] Although his name is closely associated with this observation, he was not the first to make it. In the 1500s, European visitors to the subcontinent became aware of similarities between Indo-Iranian languages and European languages,[6] and as early as 1653 Marcus Zuerius van Boxhorn had published a proposal for a proto-language ("Scythian") for the following language families: Germanic, Romance, Greek, Baltic, Slavic, Celtic, and Iranian.[7] In a memoir sent to the Académie des Inscriptions et Belles-Lettres in 1767 Gaston-Laurent Coeurdoux, a French Jesuit who spent all his life in India had specifically demonstrated the analogy between Sanskrit and European languages.[8] In many ways, Jones' work was less accurate than his predecessors', as he erroneously included Egyptian, Japanese and Chinese in the Indo-European languages, while omitting Hindi. In 1818, Rasmus Christian Rask elaborated the set of correspondences to include other Indo-European languages, such as Sanskrit and Greek, and the full range of consonants involved. In 1816 Franz Bopp published On the System of Conjugation in Sanskrit in which he investigated a common origin of Sanskrit, Persian, Greek, Latin, and German. In 1833 he began publishing the Comparative Grammar of Sanskrit, Zend, Greek, Latin, Lithuanian, Old Slavic, Gothic, and German.[9] In 1822, Jacob Grimm formulated what is now known as Grimm's law as a general rule in his Deutsche Grammatik. Grimm showed correlations between the Germanic and other Indo-European languages and demonstrated that sound change affects an entire language systematically, and not just some words.[10] The Neogrammarians proposed that sound laws have no exceptions, as shown in Verner's law, published in 1876, which resolved apparent exceptions to Grimm's law by exploring the role that accent (stress) played in language change.[11] August Schleicher's A Compendium of the Comparative Grammar of the Indo-European, Sanskrit, Greek and Latin Languages (1874–77) was an early attempt to reconstruct the proto-Indo-European language.[12] By the early 1900s, well-defined descriptions of PIE had been developed that are still accepted today. The largest developments since then were the discovery of the Anatolian and Tocharian languages and the acceptance of the laryngeal theory. This theory aims to produce greater regularity in the linguistic reconstruction of Proto-Indo-European phonology than in the reconstruction generated by the comparative method. Julius Pokorny's Indogermanisches etymologisches Wörterbuch ("Indo-European Etymological Dictionary", 1959) gave a detailed, though conservative, overview of the lexical knowledge accumulated up until that time. Kuryłowicz's 1956 Apophonie, gave a better understanding of the Indo-European ablaut. From the 1960s, knowledge of Anatolian became robust enough to establish its relationship to PIE. Historical and geographical settingEdit Multiple hypotheses have been suggested about when, where, and by whom PIE was spoken with the Kurgan hypothesis, first put forward by Marija Gimbutas, being the most popular of these.[13][14] It proposes that Kurgans from the Pontic–Caspian steppe north of the Black Sea were the original speakers of PIE.[15][16] According to the theory, PIE became widespread because its speakers, the Kurgans, were able to migrate into a vast area of Europe and Asia, thanks to technologies such as the domestication of the horse, herding, and the use of wheeled vehicles.[16] The people of these cultures were nomadic pastoralists, who, according to the model, by the early 3rd millennium BC had expanded throughout the Pontic-Caspian steppe and into Eastern Europe.[17] Other theories include the Anatolian hypothesis,[18] the Armenia hypothesis, the Paleolithic Continuity Theory, and the indigenous Aryans theory.[citation needed] Due to early language contact, there are some lexical similarities between the Kartvelian and Proto-Indo-European languages.[19] Subfamilies (clades)Edit The following are listed by their theoretical glottochronological development:[18][20][21] Subfamily cladesEdit DescriptionModern descendants Proto-AnatolianAll now extinct, the best attested being the Hittite language.None Proto-TocharianAn extinct branch known from manuscripts dating from the 6th to the 8th century AD, which were found in north-west China.None Proto-ItalicThis included many languages, but only descendants of Latin survive.Portuguese and Galician, Spanish, Catalan, French, Italian, Romanian, Aromanian, Rhaeto-Romance Proto-CelticThe ancestor language of all known Celtic languages. These languages were once spoken across Europe, but modern Celtic languages are mostly confined to the north-western edge of Europe.Irish, Scottish Gaelic, Welsh, Breton, Cornish, Manx Proto-GermanicThe reconstructed proto-language of the Germanic languages. It developed into three branches: West Germanic, East Germanic (now extinct), and North Germanic.English, German, Afrikaans, Dutch, Norwegian, Danish, Swedish, Frisian, Icelandic, Faroese Proto-Balto-SlavicBranched into the Baltic languages and the Slavic languages.Baltic Latvian and Lithuanian; Slavic Russian, Ukrainian, Belarussian, Polish, Czech, Slovak, Serbo-Croatian, Bulgarian, Slovenian, Macedonian Proto-Indo-IranianBranched into the Indo-Aryan, Iranian and Nuristani languages.Nuristani; Indic Hindustani, Bengali, Punjabi, Dardic; Iranic Persian, Pashto, Balochi, Kurdish, Zaza Proto-ArmenianEastern Armenian, Western Armenian Proto-GreekModern Greek, Romeyka, Tsakonian Albanian cannot be confidently placed within any other subfamily.[22]Albanian Other possible groupings include Italo-Celtic, Graeco-Aryan, Graeco-Armenian, Graeco-Phrygian, Daco-Thracian, and Thraco-Illyrian. Marginally attested languagesEdit The Lusitanian language is a marginally attested language found in the area of modern Portugal. The Paleo-Balkan languages, which occur in or near the Balkan peninsula, do not appear to be members of any of the subfamilies of PIE but are so poorly attested that proper classification of them is not possible. PhonologyEdit Main article: Proto-Indo-European phonology Proto-Indo-European phonology has been reconstructed in some detail. Notable features of the most widely accepted (but not uncontroversial) reconstruction include three series of stop consonants reconstructed as voiceless, voiced, and breathy voiced; sonorant consonants that could be used syllablically; three so-called laryngeal consonants, whose exact pronunciation is not well-established but which are believed to have existed in part based on their visible effects on adjacent sounds; the fricative /s/; and a five-vowel system of which /e/ and /o/ were the most frequently occurring vowels. The Proto-Indo-European accent is reconstructed today as having had variable lexical stress, which could appear on any syllable and whose position often varied among different members of a paradigm (e.g. between singular and plural of a verbal paradigm). Stressed syllables received a higher pitch; therefore it is often said that PIE had pitch accent. The location of the stress is associated with ablaut variations, especially between normal-grade vowels (/e/ and /o/) and zero-grade (i.e. lack of a vowel), but not entirely predictable from it. The accent is best preserved in Vedic Sanskrit and (in the case of nouns) Ancient Greek, and indirectly attested in a number of phenomena in other IE languages. To account for mismatches between the accent of Vedic Sanskrit and Ancient Greek, as well as a few other phenomena, a few historical linguists prefer to reconstruct PIE as a tone language where each morpheme had an inherent tone; the sequence of tones in a word then evolved, according to that hypothesis, into the placement of lexical stress in different ways in different IE branches.[citation needed] MorphologyEdit RootEdit Proto-Indo-European roots were affix-lacking morphemes which carried the core lexical meaning of a word and were used to derive related words (e.g., "-friend-" in the English words "befriend", "friends", and "friend" by itself). Proto-Indo-European was a fusional language, in which inflectional morphemes signalled the grammatical relationships between words. This dependence on inflectional morphemes means that roots in PIE, unlike those found in English, were rarely found by themselves. A root plus a suffix formed a word stem, and a word stem plus a desinence (usually an ending) formed a word.[23] AblautEdit Many morphemes in Proto-Indo-European had short e as their inherent vowel; the Indo-European ablaut is the change of this short e to short o, long e (ē), long o (ō), or no vowel. This variation in vowels occurred both within inflectional morphology (e.g., different grammatical forms of a noun or verb may have different vowels) and derivational morphology (e.g., a verb and an associated abstract verbal noun may have different vowels).[24] Categories that PIE distinguished through ablaut were often also identifiable by contrasting endings, but the loss of these endings in some later Indo-European languages has led them to use ablaut alone to identify grammatical categories, as in the Modern English words sing, sang, sung. NounEdit Proto-Indo-European nouns are declined for eight or nine cases:[25] nominative: marks the subject of a verb, such as They in They ate. Words that follow a linking verb and rename the subject of that verb also use the nominative case. Thus, both They and linguists are in the nominative case in They are linguists. The nominative is the dictionary form of the noun. accusative: used for the direct object of a transitive verb. genitive: marks a noun as modifying another noun. dative: used to indicate the indirect object of a transitive verb, such as Jacob in Maria gave Jacob a drink. instrumental: marks the instrument or means by, or with which, the subject achieves or accomplishes an action. It may be either a physical object or an abstract concept. ablative: used to express motion away from something. locative: corresponds vaguely to the English prepositions in, on, at, and by. vocative: used for a word that identifies an addressee. A vocative expression is one of direct address where the identity of the party spoken to is set forth expressly within a sentence. For example, in the sentence, "I don't know, John", John is a vocative expression that indicates the party being addressed. allative: used as a type of locative case that expresses movement towards something. Only the Anatolian languages maintain this case, and it may not have existed in Proto-Indo-European at all.[26] There were three grammatical genders: masculine feminine neuter PronounEdit Proto-Indo-European pronouns are difficult to reconstruct, owing to their variety in later languages. PIE had personal pronouns in the first and second grammatical person, but not the third person, where demonstrative pronouns were used instead. The personal pronouns had their own unique forms and endings, and some had two distinct stems; this is most obvious in the first person singular where the two stems are still preserved in English I and me. There were also two varieties for the accusative, genitive and dative cases, a stressed and an enclitic form.[27] Personal pronouns[27] First personSecond person SingularPluralSingularPlural Nominative*h₁eǵ(oH/Hom)*wei*tuH*yuH Accusative*h₁mé, *h₁me*nsmé, *nōs*twé*usmé, *wōs Genitive*h₁méne, *h₁moi*ns(er)o-, *nos*tewe, *toi*yus(er)o-, *wos Dative*h₁méǵʰio, *h₁moi*nsmei, *ns*tébʰio, *toi*usmei Instrumental*h₁moí*nsmoí*toí*usmoí Ablative*h₁med*nsmed*tued*usmed Locative*h₁moí*nsmi*toí*usmi VerbEdit Proto-Indo-European verbs, like the nouns, exhibited a system of ablaut. The most basic categorization for the Indo-European verb was grammatical aspect. Verbs were classed as: stative: verbs that depict a state of being imperfective: verbs depicting ongoing, habitual or repeated action perfective: verbs depicting a completed action or actions viewed as an entire process. Verbs have at least four grammatical moods: indicative: indicates that something is a statement of fact; in other words, to express what the speaker considers to be a known state of affairs, as in declarative sentences. imperative: forms commands or requests, including the giving of prohibition or permission, or any other kind of advice or exhortation. subjunctive: used to express various states of unreality such as wish, emotion, possibility, judgment, opinion, obligation, or action that has not yet occurred optative: indicates a wish or hope. It is similar to the cohortative mood and is closely related to the subjunctive mood. Verbs had two grammatical voices: active: used in a clause whose subject expresses the main verb's agent. mediopassive: for the middle voice and the passive voice. Verbs had three grammatical persons: (first, second and third) Verbs had three grammatical numbers: singular dual: referring to precisely two of the entities (objects or persons) identified by the noun or pronoun. plural: a number other than singular or dual. Verbs were also marked by a highly developed system of participles, one for each combination of tense and voice, and an assorted array of verbal nouns and adjectival formations. The following table shows a possible reconstruction of the PIE verb endings from Sihler, which largely represents the current consensus among Indo-Europeanists. Sihler (1995)[28] AthematicThematic Singular1st*-mi*-oh₂ 2nd*-si*-esi 3rd*-ti*-eti/-ei Dual1st*-wos*-owos 2nd*-th₁es*-eth₁es 3rd*-tes*-etes Plural1st*-mos*-omos 2nd*-te*-ete 3rd*-nti*-onti NumbersEdit Proto-Indo-European numerals are generally reconstructed as follows: Sihler[28] one*Hoi-no-/*Hoi-wo-/*Hoi-k(ʷ)o-; *sem- two*d(u)wo- three*trei- (full grade), *tri- (zero grade) four*kʷetwor- (o-grade), *kʷetur- (zero grade) (see also the kʷetwóres rule) five*penkʷe six*s(w)eḱs; originally perhaps *weḱs seven*septm̥ eight*oḱtō, *oḱtou or *h₃eḱtō, *h₃eḱtou nine*(h₁)newn̥ ten*deḱm̥(t) Rather than specifically 100, *ḱm̥tóm may originally have meant "a large number".[29] ParticleEdit Proto-Indo-European particles could be used both as adverbs and postpositions, like *upo "under, below". The postpositions became prepositions in most daughter languages. Other reconstructible particles include negators (*ne, *mē), conjunctions (*kʷe "and", *wē "or" and others) and an interjection (*wai!, an expression of woe or agony). Syntax Relationships to other language families In popular culture See also References Further reading External links RELATED ARTICLES Thematic vowel Proto-Indo-European nominals Proto-Indo-European root 😯😎😎😎😎😎😎😎😎😎😎😎

त्वष्टा - कुत: इन्द्र: कुत: सोम: कुतोsकुतोsग्निरजायत ।

कुतो त्वष्टा समभवत् कुतो धाता जायत:।।९।।
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  This thesis has been presented by Yadav Yogesh kumar Rohi--
According to Tacitus's Germania (AD 98), Tuisto (or Tuisco) is the divine ancestor of the Germanic peoples. The figure remains the subject of some scholarly discussion, largely focused upon etymological connections and comparisons to figures in later (particularly Norse) Germanic mythology. EtymologyEdit The Germania manuscript corpus contains two primary variant readings of the name. The most frequently occurring, Tuisto, is commonly connected to the Proto-Germanic root *tvai – "two" and its derivative *tvis – "twice" or "doubled", thus giving Tuisto the core meaning "double". Any assumption of a gender inference is entirely conjectural, as the tvia/tvis roots are also the roots of any number of other concepts/words in the Germanic languages. Take for instance the Germanic "twist", which, in all but the English has the primary meaning of "dispute/conflict".[a] The second variant of the name, occurring originally in manuscript E, reads Tuisco. One proposed etymology for this variant reconstructs a Proto-Germanic *tiwisko and connects this with Proto-Germanic *Tiwaz, giving the meaning "son of Tiu". This interpretation would thus make Tuisco the son of the sky-god (Proto-Indo-European *Dyeus) and the earth-goddess.[1] Tuisto, Tvastar & YmirEdit Connections have been proposed between the 1st century figure of Tuisto and the hermaphroditic primeval being Ymir in later Norse mythology, attested in 13th century sources, based upon etymological and functional similarity.[2][b] Meyer (1907) sees the connection as so strong, that he considers the two to be identical.[3] Lindow (2001), while mindful of the possible semantic connection between Tuisto and Ymir, notes an essential functional difference: while Ymir is portrayed as an "essentially… negative figure" – Tuisto is described as being "celebrated" (celebrant) by the early Germanic peoples in song, with Tacitus reporting nothing negative about Tuisto.[4] Jacob (2005) attempts to establish a genealogical relationship between Tuisto and Ymir based on etymology and a comparison with (post-)Vedic Indian mythology: as Tvastr, through his daughter Saranyū and her husband Vivaswān, is said to have been the grandfather of the twins Yama and Yami, so Jacob argues that the Germanic Tuisto (assuming a connection with Tvastr) must originally have been the grandfather of Ymir (cognate to Yama). Incidentally, Indian mythology also places Manu (cognate to Germanic Mannus), the Vedic progenitor of mankind, as a son of Vivaswān, thus making him the brother of Yama/Ymir.[5] AttestationEdit Tacitus relates that "ancient songs" (Latin carminibus antiquis) of the Germanic peoples celebrated Tuisto as "a god, born of the earth" (deum terra editum). These songs further attributed to him a son, Mannus, who in turn had three sons, the offspring of whom were referred to as Ingaevones, Herminones and Istaevones, living near the Ocean (proximi Oceano), in the interior (medii), and the remaining parts (ceteri) of the geographical region of Germania, respectively.[6] Theories and interpretationsEdit Tuisco from Promptuarii Iconum Insigniorum Tacitus's report falls squarely within the ethnographic tradition of the classical world, which often fused anthropogony, ethnogony, and theogony together into a synthetic whole.[7] The succession of father-son-three sons parallels occurs in both Germanic and non-Germanic Indo-European areas.[8] The essential characteristics of the myth have been theorized as ultimately originated in Proto-Indo-European society around 2,000 BCE.[9] According to Rives (1999), the fact that the ancient Germanic peoples claimed descent from an earth-born god was used by Tacitus to support his contention that they were an indigenous population: the Latin word indigena was often used in the same sense as the Greek autochthonos, meaning literally '[born from] the land itself'.[10] Lindauer (1975) notes that, although this claim is to be judged as one made out of simple ignorance of the facts on the part of Tacitus, he was not entirely wrong, as he made the judgement based on a comparison with the relatively turbulent Mediterranean region of his day.[11] Later influenceEdit In 1498, a monk named Annio da Viterbo published fragments known as "Pseudo-Berossus", now considered a forgery, claiming that Babylonian records had shown that Tuiscon or Tuisto, the fourth son of Noah, had been the first ruler of Scythia and Germany following the dispersion of peoples, with him being succeeded by his son Mannus as the second king. Later historians (e.g. Johannes Aventinus) managed to furnish numerous further details, including the assertion by James Anderson that this Tuiscon was in fact none other than the biblical Ashkenaz, son of Gomer.[12]

यह शोध यादव योगेश कुमार रोही द्वारा प्रस्तुत किया गया है-
टैसिटस के जर्मनिया (एडी 9 9) के अनुसार, ट्यूइस्तो (या ट्यूइस्को) जर्मन लोगों के दिव्य पूर्वज हैं। यह आंकड़ा कुछ विद्वानपूर्ण चर्चा का विषय बना हुआ है, जो बड़े पैमाने पर व्युत्पत्ति संबंधी कनेक्शनों और बाद में (विशेषकर नॉर्स) जर्मनिक पौराणिक कथाओं के आंकड़ों की तुलना पर केंद्रित है। व्युत्पत्ति संपादन जर्मन की पांडुलिपि कोष में नाम के दो प्राथमिक प्रकार के रीडिंग शामिल हैं। सबसे अक्सर होने वाली, ट्यूईस्टो, आमतौर पर प्रोटो-जर्मेनिक रूट * टीवीई से जुड़ा है - "दो" और इसके व्युत्पन्न * टीवी - "दो बार" या "दोगुनी", इस प्रकार तुइस्तो को मुख्य अर्थ "डबल" दे रहा है। लैंगिक निष्कर्ष की कोई धारणा पूरी तरह अनुमानित है, क्योंकि टीवीिया / टीडीआई की जड़ें जर्मनिक भाषाओं में किसी भी अन्य अवधारणाओं / शब्दों की जड़ों हैं। उदाहरण के लिए जर्मनिक "ट्विस्ट", जिसे अंग्रेज़ी में "विवाद / संघर्ष" का प्राथमिक अर्थ है, लेकिन सभी में इसका नाम है। [ए] नाम का दूसरा संस्करण, मूल रूप से पांडुलिपि ई में होता है, ट्यूस्को को पढ़ता है इस प्रकार के लिए एक प्रस्तावित व्युत्पत्ति एक प्रोटो-जर्मनिक * टिविस्को का पुनर्निर्माण करती है और इसे प्रोटो-जर्निनिक * तिवाज़ के साथ जोड़ती है, जिसका मतलब है "तिऊ का बेटा"। इस व्याख्या से आकाश के देवता (प्रोटो-इंडो-यूरोपीय * डायज़) और पृथ्वी-देवी के पुत्र टुइस्क को [1] बनाया जाएगा। Tuisto, Tvastar और YmirEdit कनेक्शनों Tuisto की पहली शताब्दी के आंकड़े के बीच प्रस्तावित किया गया है और बाद में नॉरस पौराणिक कथाओं, hermaphroditic मूलतः Ymir में 13 वीं सदी के स्रोतों में, etymological और कार्यात्मक समानता पर आधारित साक्ष्य। [2] [बी] मेयर (1 9 07) कनेक्शन को इतना मजबूत देखता है, कि वह दोनों को समान मानता है। [3] लिंडो (2001), जबकि ट्यूइस्तो और यमीर के बीच संभावित सिमेंटिक संबंधों को ध्यान में रखते हुए, एक आवश्यक कार्यात्मक अंतर को नोट करते हैं: जबकि यमीर को "अनिवार्य रूप से ... नकारात्मक आंकड़ा" के रूप में चित्रित किया गया है - Tuisto को "शुरू" टैसिटस के गीत में जर्मनिक लोग ट्यूईस्तो के बारे में कुछ भी न तो नकारात्मक रिपोर्टिंग करते हैं। [4] जैकब (2005) व्युत्पत्ति के आधार पर ट्यूइस्टो और यम्मी के बीच एक वंशावली संबंध स्थापित करने का प्रयास करता है और वैदिक भारतीय पौराणिक कथाओं के साथ तुलना करता है: टीवस्त्रर के रूप में, उनकी बेटी सरान्य और उनके पति विवासन के माध्यम से, उनके दादा थे जुड़वा यम और यामी, इसलिए याकूब ने तर्क दिया कि जर्मनिक तुइस्तो (तवास्तर के साथ संबंध संभालने के लिए) मूल रूप से यामीर के दादा (यम के संप्रदाय) होंगे। संयोग से, भारतीय पौराणिक कथाओं में भी मनु (मानवता के वैदिक पूर्वज), विवासन के पुत्र के रूप में मानवता (जर्नीक मानुस से जुड़ाव), जिससे उन्हें यम / यमीर का भाई बनाते हैं। [5] एटस्टेशन एसेट टेसिटस से संबंधित है कि जर्मनिक लोगों के "प्राचीन गीत" (लैटिन कारमिनिबस एंटीक्यूज़) ने टियुस्तो को "पृथ्वी का जन्म एक ईश्वर," (डेम टेरा एडिट्यूम) के रूप में मनाया। इन गानों के कारण उन्हें एक बेटा, मानस, जो बदले में तीन बेटे थे, के लिए जिम्मेदार ठहराया गया, जिनके वंश को इंन्ग्वॉवेंस, हर्मिनोन्स और इस्ताएवॉन्स के रूप में संदर्भित किया गया, जो कि महासागर (प्रॉक्सिमि ओसिआनो) के पास रहते थे, आंतरिक (मेडी) में, और जर्मनिया के भौगोलिक क्षेत्र का शेष भाग (सेटर) क्रमशः। [6] सिद्धांत और व्याख्याएं एम्पट ट्यूस्को से प्रोम्पटुअरी इकोणुम इनसिऑनोरियम टेसिटस की रिपोर्ट शास्त्रीय दुनिया की नृवंशविज्ञान परंपरा के भीतर स्पष्ट रूप से आती है, जो अक्सर मानव-विज्ञान, नृवंशविज्ञान और थियोगोन को एक कृत्रिम पूरे में जोड़ती है। [7] पिता-पुत्र-तीन बेटों के उत्तराधिकार जर्मन और गैर-जर्मन-इंडो-यूरोपीय दोनों क्षेत्रों में समानांतर होते हैं। [8] पौराणिक कथाओं के आवश्यक लक्षणों को मूल रूप से लगभग 2,000 ईसा पूर्व के प्रोटो-इंडो-यूरोपीय समाज में उत्पन्न किया गया है। [9] रिवेज़ (1 999) के अनुसार, तथ्य यह है कि प्राचीन जर्मनिक लोगों ने धरती पर जन्मे भगवान से वंश का दावा किया था, टैसिटस द्वारा उनके विवाद का समर्थन करने के लिए इसका इस्तेमाल किया गया था कि वे स्वदेशी आबादी थे: लैटिन शब्द ऑडिगेना अक्सर उसी अर्थ में इस्तेमाल होता था ग्रीक ऑटोकथोनोस, जिसका अर्थ है '[स्वयं से पैदा हुआ] भूमि'। [10] लिंडाउर (1 9 75) में यह लिखा गया है कि, हालांकि इस दावे को टेसिटस के तथ्यों की सरल अज्ञानता से बना हुआ माना जाता है, वह पूरी तरह से गलत नहीं था, जैसा कि उन्होंने अपेक्षाकृत अशांत भूमध्यसागरीय देशों की तुलना के आधार पर निर्णय किया था अपने दिन का क्षेत्र। [11] बाद में प्रभावसंपादित करें 14 9 8 में, एनोयो दा विटरबो नामक एक भिक्षु ने "छद्म-बोरसस" के रूप में जाना जाने वाले टुकड़ों को प्रकाशित किया, जिसे अब एक जालसाजी माना जाता है, और दावा करते हुए कि बेबीलियन अभिलेखों से पता चला है कि न्याह के चौथे पुत्र त्यज़कन या तुइस्तो, सिथिया के पहले शासक थे और जर्मनी के लोगों के फैलाव के बाद, उनके बेटे मन्नुस द्वारा दूसरे राजा के रूप में सफल होने के बाद, बाद के इतिहासकारों (उदाहरण के जोहान्स एवेंटिनस) ने जेम्स एंडरसन के इस तर्क सहित कई और विवरण प्रस्तुत करने में कामयाब रहे, कि यह त्योहोक वास्तव में गोमेर के बेटे बाइबिल अशिक्नाज़ के अलावा अन्य कोई नहीं था। [12]

Tuisto - वैदिक त्वष्टा का परिचय जर्मनिक पुरातन कथाओं में -

This message has been presented by Yadav Yogesh kumar Rohi belong to village Azad pur district Aligarh
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language Tuisto Map showing the approximate locations of the major Germanic tribes in and around the geographical region of Germania as mentioned in Tacitus' work, the Germania According to Tacitus's Germania (AD 98), Tuisto (or Tuisco) is the divine ancestor of the Germanic peoples. The figure remains the subject of some scholarly discussion, largely focused upon etymological connections and comparisons to figures in later (particularly Norse) Germanic mythology. EtymologyEdit The Germania manuscript corpus contains two primary variant readings of the name. The most frequently occurring, Tuisto, is commonly connected to the Proto-Germanic root *tvai – "two" and its derivative *tvis – "twice" or "doubled", thus giving Tuisto the core meaning "double". Any assumption of a gender inference is entirely conjectural, as the tvia/tvis roots are also the roots of any number of other concepts/words in the Germanic languages. Take for instance the Germanic "twist", which, in all but the English has the primary meaning of "dispute/conflict".[a] The second variant of the name, occurring originally in manuscript E, reads Tuisco. One proposed etymology for this variant reconstructs a Proto-Germanic *tiwisko and connects this with Proto-Germanic *Tiwaz, giving the meaning "son of Tiu". This interpretation would thus make Tuisco the son of the sky-god (Proto-Indo-European *Dyeus) and the earth-goddess.[1] Tuisto, Tvastar & YmirEdit Connections have been proposed between the 1st century figure of Tuisto and the hermaphroditic primeval being Ymir in later Norse mythology, attested in 13th century sources, based upon etymological and functional similarity.[2][b] Meyer (1907) sees the connection as so strong, that he considers the two to be identical.[3] Lindow (2001), while mindful of the possible semantic connection between Tuisto and Ymir, notes an essential functional difference: while Ymir is portrayed as an "essentially… negative figure" – Tuisto is described as being "celebrated" (celebrant) by the early Germanic peoples in song, with Tacitus reporting nothing negative about Tuisto.[4] Jacob (2005) attempts to establish a genealogical relationship between Tuisto and Ymir based on etymology and a comparison with (post-)Vedic Indian mythology: as Tvastr, through his daughter Saranyū and her husband Vivaswān, is said to have been the grandfather of the twins Yama and Yami, so Jacob argues that the Germanic Tuisto (assuming a connection with Tvastr) must originally have been the grandfather of Ymir (cognate to Yama). Incidentally, Indian mythology also places Manu (cognate to Germanic Mannus), the Vedic progenitor of mankind, as a son of Vivaswān, thus making him the brother of Yama/Ymir.[5] AttestationEdit Tacitus relates that "ancient songs" (Latin carminibus antiquis) of the Germanic peoples celebrated Tuisto as "a god, born of the earth" (deum terra editum). These songs further attributed to him a son, Mannus, who in turn had three sons, the offspring of whom were referred to as Ingaevones, Herminones and Istaevones, living near the Ocean (proximi Oceano), in the interior (medii), and the remaining parts (ceteri) of the geographical region of Germania, respectively.[6] Theories and interpretationsEdit Tuisco from Promptuarii Iconum Insigniorum Tacitus's report falls squarely within the ethnographic tradition of the classical world, which often fused anthropogony, ethnogony, and theogony together into a synthetic whole.[7] The succession of father-son-three sons parallels occurs in both Germanic and non-Germanic Indo-European areas.[8] The essential characteristics of the myth have been theorized as ultimately originated in Proto-Indo-European society around 2,000 BCE.[9] According to Rives (1999), the fact that the ancient Germanic peoples claimed descent from an earth-born god was used by Tacitus to support his contention that they were an indigenous population: the Latin word indigena was often used in the same sense as the Greek autochthonos, meaning literally '[born from] the land itself'.[10] Lindauer (1975) notes that, although this claim is to be judged as one made out of simple ignorance of the facts on the part of Tacitus, he was not entirely wrong, as he made the judgement based on a comparison with the relatively turbulent Mediterranean region of his day.[11] Later influenceEdit In 1498, a monk named Annio da Viterbo published fragments known as "Pseudo-Berossus", now considered a forgery, claiming that Babylonian records had shown that Tuiscon or Tuisto, the fourth son of Noah, had been the first ruler of Scythia and Germany following the dispersion of peoples, with him being succeeded by his son Mannus as the second king. Later historians (e.g. Johannes Aventinus) managed to furnish numerous further details, including the assertion by James Anderson that this Tuiscon was in fact none other than the biblical Ashkenaz, son of Gomer.[12]

यह संदेश यादव योगेश कुमार रोही द्वारा प्रस्तुत किया गया है आज़ाद के पूर्व जिला अलीगढ़ गांव का है
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भाषा Tuisto नक्शा टैसिटस के काम में वर्णित जर्मनिया के भौगोलिक क्षेत्र में और आसपास के प्रमुख जर्मनिक जनजातियों के अनुमानित स्थान, टैसिटस के जर्मनिया (एडी 9 9) के अनुसार, ट्यूइस्टो (या ट्यूइस्को) जर्मनिक का दिव्य पूर्वज है लोगों। यह आंकड़ा कुछ विद्वानपूर्ण चर्चा का विषय बना हुआ है, जो बड़े पैमाने पर व्युत्पत्ति संबंधी कनेक्शनों और बाद में (विशेषकर नॉर्स) जर्मनिक पौराणिक कथाओं के आंकड़ों की तुलना पर केंद्रित है। व्युत्पत्ति संपादन जर्मन की पांडुलिपि कोष में नाम के दो प्राथमिक प्रकार के रीडिंग शामिल हैं। सबसे अक्सर होने वाली, ट्यूईस्टो, आमतौर पर प्रोटो-जर्मेनिक रूट * टीवीई से जुड़ा है - "दो" और इसके व्युत्पन्न * टीवी - "दो बार" या "दोगुनी", इस प्रकार तुइस्तो को मुख्य अर्थ "डबल" दे रहा है। लैंगिक निष्कर्ष की कोई धारणा पूरी तरह अनुमानित है, क्योंकि टीवीिया / टीडीआई की जड़ें जर्मनिक भाषाओं में किसी भी अन्य अवधारणाओं / शब्दों की जड़ों हैं। उदाहरण के लिए जर्मनिक "ट्विस्ट", जिसे अंग्रेज़ी में "विवाद / संघर्ष" का प्राथमिक अर्थ है, लेकिन सभी में इसका नाम है। [ए] नाम का दूसरा संस्करण, मूल रूप से पांडुलिपि ई में होता है, ट्यूस्को को पढ़ता है इस प्रकार के लिए एक प्रस्तावित व्युत्पत्ति एक प्रोटो-जर्मनिक * टिविस्को का पुनर्निर्माण करती है और इसे प्रोटो-जर्निनिक * तिवाज़ के साथ जोड़ती है, जिसका मतलब है "तिऊ का बेटा"। इस व्याख्या से आकाश के देवता (प्रोटो-इंडो-यूरोपीय * डायज़) और पृथ्वी-देवी के पुत्र टुइस्क को [1] बनाया जाएगा। Tuisto, Tvastar और YmirEdit कनेक्शनों Tuisto की पहली शताब्दी के आंकड़े के बीच प्रस्तावित किया गया है और बाद में नॉरस पौराणिक कथाओं, hermaphroditic मूलतः Ymir में 13 वीं सदी के स्रोतों में, etymological और कार्यात्मक समानता पर आधारित साक्ष्य। [2] [बी] मेयर (1 9 07) कनेक्शन को इतना मजबूत देखता है, कि वह दोनों को समान मानता है। [3] लिंडो (2001), जबकि ट्यूइस्तो और यमीर के बीच संभावित सिमेंटिक संबंधों को ध्यान में रखते हुए, एक आवश्यक कार्यात्मक अंतर को नोट करते हैं: जबकि यमीर को "अनिवार्य रूप से ... नकारात्मक आंकड़ा" के रूप में चित्रित किया गया है - Tuisto को "शुरू" टैसिटस के गीत में जर्मनिक लोग ट्यूईस्तो के बारे में कुछ भी न तो नकारात्मक रिपोर्टिंग करते हैं। [4] जैकब (2005) व्युत्पत्ति के आधार पर ट्यूइस्टो और यम्मी के बीच एक वंशावली संबंध स्थापित करने का प्रयास करता है और वैदिक भारतीय पौराणिक कथाओं के साथ तुलना करता है: टीवस्त्रर के रूप में, उनकी बेटी सरान्य और उनके पति विवासन के माध्यम से, उनके दादा थे जुड़वा यम और यामी, इसलिए याकूब ने तर्क दिया कि जर्मनिक तुइस्तो (तवास्तर के साथ संबंध संभालने के लिए) मूल रूप से यामीर के दादा (यम के संप्रदाय) होंगे। संयोग से, भारतीय पौराणिक कथाओं में भी मनु (मानवता के वैदिक पूर्वज), विवासन के पुत्र के रूप में मानवता (जर्नीक मानुस से जुड़ाव), जिससे उन्हें यम / यमीर का भाई बनाते हैं। [5] एटस्टेशन एसेट टेसिटस से संबंधित है कि जर्मनिक लोगों के "प्राचीन गीत" (लैटिन कारमिनिबस एंटीक्यूज़) ने टियुस्तो को "पृथ्वी का जन्म एक ईश्वर," (डेम टेरा एडिट्यूम) के रूप में मनाया। इन गानों के कारण उन्हें एक बेटा, मानस, जो बदले में तीन बेटे थे, के लिए जिम्मेदार ठहराया गया, जिनके वंश को इंन्ग्वॉवेंस, हर्मिनोन्स और इस्ताएवॉन्स के रूप में संदर्भित किया गया, जो कि महासागर (प्रॉक्सिमि ओसिआनो) के पास रहते थे, आंतरिक (मेडी) में, और जर्मनिया के भौगोलिक क्षेत्र का शेष भाग (सेटर) क्रमशः। [6] सिद्धांत और व्याख्याएं एम्पट ट्यूस्को से प्रोम्पटुअरी इकोणुम इनसिऑनोरियम टेसिटस की रिपोर्ट शास्त्रीय दुनिया की नृवंशविज्ञान परंपरा के भीतर स्पष्ट रूप से आती है, जो अक्सर मानव-विज्ञान, नृवंशविज्ञान और थियोगोन को एक कृत्रिम पूरे में जोड़ती है। [7] पिता-पुत्र-तीन बेटों के उत्तराधिकार जर्मन और गैर-जर्मन-इंडो-यूरोपीय दोनों क्षेत्रों में समानांतर होते हैं। [8] पौराणिक कथाओं के आवश्यक लक्षणों को मूल रूप से लगभग 2,000 ईसा पूर्व के प्रोटो-इंडो-यूरोपीय समाज में उत्पन्न किया गया है। [9] रिवेज़ (1 999) के अनुसार, तथ्य यह है कि प्राचीन जर्मनिक लोगों ने धरती पर जन्मे भगवान से वंश का दावा किया था, टैसिटस द्वारा उनके विवाद का समर्थन करने के लिए इसका इस्तेमाल किया गया था कि वे स्वदेशी आबादी थे: लैटिन शब्द ऑडिगेना अक्सर उसी अर्थ में इस्तेमाल होता था ग्रीक ऑटोकथोनोस, जिसका अर्थ है '[स्वयं से पैदा हुआ] भूमि'। [10] लिंडाउर (1 9 75) में यह लिखा गया है कि, हालांकि इस दावे को टेसिटस के तथ्यों की सरल अज्ञानता से बना हुआ माना जाता है, वह पूरी तरह से गलत नहीं था, जैसा कि उन्होंने अपेक्षाकृत अशांत भूमध्यसागरीय देशों की तुलना के आधार पर निर्णय किया था अपने दिन का क्षेत्र। [11] बाद में प्रभावसंपादित करें 14 9 8 में, एनोयो दा विटरबो नामक एक भिक्षु ने "छद्म-बोरसस" के रूप में जाना जाने वाले टुकड़ों को प्रकाशित किया, जिसे अब एक जालसाजी माना जाता है, और दावा करते हुए कि बेबीलियन अभिलेखों से पता चला है कि न्याह के चौथे पुत्र त्यज़कन या तुइस्तो, सिथिया के पहले शासक थे और जर्मनी के लोगों के फैलाव के बाद, उनके बेटे मन्नुस द्वारा दूसरे राजा के रूप में सफल होने के बाद, बाद के इतिहासकारों (उदाहरण के जोहान्स एवेंटिनस) ने जेम्स एंडरसन के इस तर्क सहित कई और विवरण प्रस्तुत करने में कामयाब रहे, कि यह त्योहोक वास्तव में गोमेर के बेटे बाइबिल अशिक्नाज़ के अलावा अन्य कोई नहीं था। [12]

Manus deity of German- who is identity whith Bharatiy manu -

This thesis has been presented by Yadav Yogesh kumar Rohi ----
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Mannus, according to the Roman writer Tacitus, was a figure in the creation myths of the Germanic tribes. Tacitus is the only source of these myths.[1] Tacitus wrote that Mannus was the son of Tuisto and the progenitor of the three Germanic tribes Ingaevones, Herminones and Istvaeones.[2] In discussing the German tribes Tacitus wrote: In ancient lays, their only type of historical tradition, they celebrate Tuisto, a god brought forth from the earth. They attribute to him a son, Mannus, the source and founder of their people, and to Mannus three sons, from whose names those nearest the Ocean are called Ingvaeones, those in the middle Herminones, and the rest Istvaeones. Some people, inasmuch as antiquity gives free rein to speculation, maintain that there were more sons born from the god and hence more tribal designations—Marsi, Gambrivii, Suebi, and Vandilii—and that those names are genuine and ancient. (Germania, chapter 2)[3] Several authors consider the name Mannus in Tacitus' work to stem from an Indo-European root;[4][5] see Proto-Indo-European religion, §Brothers. The names Mannus and Tuisto/Tuisco seem to have some relation to Proto-Germanic Mannaz, "man" and Tiwaz, "Tyr, the god".[6][7] Mannus again became popular in literature in the 16th century, after works published by Annius de Viterbo[8] and Johannes Aventinus[9] purported to list him as a primeval king over Germany and Sarmatia.[10] In the 19th century, F. Nork wrote that the names of the three sons of Mannus can be extrapolated as Ingui, Irmin, and Istaev or Iscio.[11] A few scholars like Ralph T. H. Griffith have expressed a connection between Mannus and the names of other ancient founder-kings, such as Minos of Greek mythology, and Manu of Hindu tradition.[12] Guido von List incorporated the myth of Mannus and his sons into his occult beliefs which were later adopted into Nazi occult beliefs.------------

यह शोध यादव योगेश कुमार रोही द्वारा प्रस्तुत किया गया है ----
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मानुस, रोमन लेखक टेसिटस के अनुसार, जर्मन जनजातियों के निर्माण मिथकों में एक आकृति थी टैसिटस इन मिथकों का एकमात्र स्रोत है। [1] टैसिटस ने लिखा है कि मैनुस Tuisto के पुत्र थे और तीन जर्मनिक जनजातियों इनेगेनेस, हेर्मिनोन्स और इस्तोवॉन्स के पूर्वज थे। [2] जर्मन जनजातियों के बारे में चर्चा करते हुए टैसिटस ने लिखा: प्राचीन काल में, उनकी एकमात्र ऐतिहासिक परंपरा है, वे टियुस्तो मनाते हैं, जो पृथ्वी से आगे निकले एक ईश्वर है। वे उनके लिए एक बेटा, मन्नुस, अपने लोगों के स्रोत और संस्थापक, और तीन पुत्रों को मानते हैं, जिनसे उनके नाम महासागर के नजदीकी हैं, वे इंगवाइन्स, मध्य हर्मिनोन्स में हैं, और बाकी इस्तोवॉन्स। कुछ लोग, क्योंकि पुरातनता के अनुमान के मुताबिक मुक्त मुक्ति होती है, यह मानते हुए कि भगवान से पैदा हुए और अधिक आदिवासी पदों- मार्सि, गेंग्री, सुएबी, और वंदिली-और ये नाम वास्तविक और प्राचीन हैं। (जर्मनिया, अध्याय 2) [3] कई लेखकों ने इंडि-यूरोपीय जड़ से स्टेम करने के लिए टैसिटस के काम में नाम मानुस पर विचार किया; [4] [5] प्रोटो-इंडो-यूरोपियन धर्म देखें, भाइयों मानुस और टूइस्तो / ट्यूस्को नामों में प्रोटो-जर्मेनिक मानजाज़, "आदमी" और तिवाज़, "टायर, ईश्वर" के लिए कुछ संबंध हैं। [6] [7] अनीस डे विटरबो [8] और जोहान्स एवेंटिनस [9] द्वारा प्रकाशित किये गये कार्यों के बाद, जर्मनी और सर्ममती में राजा के रूप में उन्हें एक प्राचीन राजा के रूप में सूचीबद्ध करने के लिए मैनुअल फिर से 16 वीं शताब्दी में साहित्य में लोकप्रिय हो गए। [10] 1 9वीं शताब्दी में, एफ। नॉक ने लिखा है कि मैनुस के तीनों बेटों के नामों को इंगुई, इरमीन, और इस्तैव या आईसियोओ के रूप में विस्तारित किया जा सकता है। [11] राल्फ टी। एच। ग्रिफ़िथ जैसे कुछ विद्वानों ने मन्नुस और अन्य प्राचीन संस्थापक-राजाओं के नाम, जैसे यूनानी पौराणिक कथाओं के मिनोस और हिंदू परंपरा के मनु के बीच एक संबंध प्रकट किया है। [12] गिडो वॉन ने मानुस और उसके पुत्रों के मिथक को अपने मनोबल विश्वासों में शामिल किया, जिसे बाद में नाजी जातिवादी विश्वासों में अपनाया गया .------------