Chinese culture and mythology » The myth about the war of the legendary Huang Di – Part 2

The myth about the war of the legendary Huang Di – Part 2

So army Juan de suffers a defeat for the defeat. Culminating moment comes when Huang Di, in fact do not go to services magic, put to the wall, forced to make «a bow» to opalnym own priests. «A wise man» named Feng Hou using iron statue, whose hand is always pointed at the north (apparently analog compass), renders it incapable of fog (perhaps this is not about some magical fog, and that the army Juan de due to fog, which is considered the cause «sorcery» Chiyu priests, lost its way and is simply lost).
Another magical act to which the Juan de becomes vyzyvanie rain.
Makes it to the dragon Inlun. Dragons have traditionally been associated with the rain. In most archaic religions water is always associated with reptiles, they (especially snakes) serve as its symbol. Most likely, the archetype was formed under the influence of the external similarities – snake creepeth upon the earth and winds, as the water flow (and often live in water). In accordance with this symbol «water fly» (rain) should be «flying snakes», ie the dragon (and if we add more lightning here, you get the fire-spitting dragon). Interestingly, the combination of «wind» and «water» sound in Chinese as «Feng Shui» – the concept is also extremely important in Chinese mythology and refers to some demonicheskuyu force, and with it the art to determine the proportion of housing, relate to the environment natural elements in order to balance this demonicheskuyu force (probably originally referred to the magic ritual of building the home, called, are known to serve as protection from rain and wind).
Since it is clear from the foregoing that we do not fabulous creature, a priest-exorcist rain. That «Dragon» sets the clouds on the «special support», once again confirms that we have a magical rite. The so-called «sympathetic magic» (the term D. Fraser) is based on the situation that gives rise to such like. Hence, for example, the notion that if you step on the shadow of a man, he would be injured man himself, that if the doll needles to pierce the enemy, the wound will eventually occur in your real foe. Magic show magician rain is likely to include an razygryvanie appropriate actions to «model» – room clouds over the enemy army. Hence the «special stand». However, the rain finally went over the army of the Huang-di, which, of course, was assigned koznyam the enemy.
After Huang Di, referring to the magic prevails first victory, he, wishing to consolidate the success and ultimately defeat the enemy, resorting to the strongest assets – the sacrifice. At the same specifications and descriptions of the sacrificial animals are not the specific nature – they are endowed with functional characteristics that are to be done: stick byuschaya on the drum, producing thunder, respectively beast called «animal-thunder», bull (at least say that this is bull) is notable for its unusual features: one-legged, hornless, specific colors. Perhaps this reflected bytuyuschy many people practice to sacrifice animals, particularly «marked», ie, with a feature missing from the rest of his sorodichey. The logic is roughly this: unusual is the manifestation of the divine, that is real evidence of the presence of other worlds in the world around, so choosing «envoy» to these other worlds, it seems logical to focus on determining who is to print them ourselves, in this case «ambassador» accurately reach and do it faster than others. Several sources also showed that ceremonial objects in China were stones that have similarities with the animal. If such sacrifice stones (as well as many other religious objects, in particular the bell and drum) obmazyvalis blood sacrifice. Perhaps it is precisely in the myth of the sacrifice that «natural» idol embodying totemisticheskogo ancestor.
In the images of the victims, except for animal and human features are present (ox said the human voice, a second animal – the human head). So, perhaps this is not a sacrifice of animals, but of human sacrifices. Rites of taking human victims go back to totemisticheskim worship, consisting in particular of ritual cannibalism, in particular with respect to captured during military operations (which has been described in the literature), and subsequent immersion in ekstaticheskoe state (under the sound of drum), during which Each member of the community experienced with their own identity totemisticheskim animals (deity-pervopredkom). In the subsequent era of shamanism victim had already been considered as messenger gods, ie, its basic function of food has become social.

Category Mythology

Сентябрь 2010
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