{"title":"亚美尼亚雅兹迪族的造雨和止雨仪式:神话母题的语义","authors":"E. Petrosyan, R. Hovsepyan","doi":"10.31250/2618-8600-2023-2(20)-139-162","DOIUrl":null,"url":null,"abstract":"ing and rain-stopping rituals in the light of Indo-European mythology. It draws on the ethnographic materials collected in the Yezidi villages in Armenia. In these rituals, Buka Barane (the rain’s bride), presented as a ritual doll, is interpreted as a bride and the personification of Mother-Earth, and the Rain-Mamarash is the personification of the Thunder-Bearer. The ritual involves singing a procession song damning the rain, which tore off the bride’s veil; the song also mentions the wedding that started on Friday but did not continue on Saturday as it was supposed to. According to the texts of these songs, the bride was punished for some action and drowned in the river; therefore, the “heavenly wedding” was canceled. In the rain-stopping ritual, the namesake boys drive an iron stake into the ground with a wooden hammer to disperse the clouds. These boys personify the divine twin blacksmiths; their actions stem from the idea of the cosmic intercourse of heaven and earth. The twin blacksmiths’ narrative also corresponds to the “sons of heaven” notion in the creation myth. According to Yezidi’s beliefs, not only the Thunder-Bearer god controls the weather but also his opponent from the world beyond. This is a dead man or his fetish, a tombstone. The Thunder-Bearer’s relationship with its opponent corresponds to the mythologem “the duel between the God of Storm and its Antagonist.” The game of kele-mele imitates thundering (the acoustic code): the players strike sparks by hitting two stones against each other. Young males play the game on cloudy days, in the evenings, to induce rain. The characteristics and the mythical-poetic complex of the Yezidi rain-making and rain-stopping rituals allow us to conclude that all mythologemes correspond to the scheme of the central Indo-European myth of the creation of the world. K E Y W O R D S : ritual, Rain’s Bride, Thunder-Bearer, Opponent, twins, “heavenly wedding” F O R C I T A T I O N : Petrosyan E., Hovsepyan R. Yezidi Rain-Making and Rain-Stopping Rituals in Armenia: Semantics of Mythological Motifs. Etnografia. 2023. 2(20): 139–162: (In Russian). doi 10.31250/2618-8600-2023-2(20)-139-162 141 Петросян Э. Х., Овсепян Р. А. Семантика мифологических мотивов...","PeriodicalId":36118,"journal":{"name":"Etnografia","volume":"1 1","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Yezidi Rain-Making and Rain-Stopping Rituals in Armenia: Semantics of Mythological Motifs\",\"authors\":\"E. Petrosyan, R. Hovsepyan\",\"doi\":\"10.31250/2618-8600-2023-2(20)-139-162\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"ing and rain-stopping rituals in the light of Indo-European mythology. It draws on the ethnographic materials collected in the Yezidi villages in Armenia. In these rituals, Buka Barane (the rain’s bride), presented as a ritual doll, is interpreted as a bride and the personification of Mother-Earth, and the Rain-Mamarash is the personification of the Thunder-Bearer. The ritual involves singing a procession song damning the rain, which tore off the bride’s veil; the song also mentions the wedding that started on Friday but did not continue on Saturday as it was supposed to. According to the texts of these songs, the bride was punished for some action and drowned in the river; therefore, the “heavenly wedding” was canceled. In the rain-stopping ritual, the namesake boys drive an iron stake into the ground with a wooden hammer to disperse the clouds. These boys personify the divine twin blacksmiths; their actions stem from the idea of the cosmic intercourse of heaven and earth. The twin blacksmiths’ narrative also corresponds to the “sons of heaven” notion in the creation myth. According to Yezidi’s beliefs, not only the Thunder-Bearer god controls the weather but also his opponent from the world beyond. This is a dead man or his fetish, a tombstone. The Thunder-Bearer’s relationship with its opponent corresponds to the mythologem “the duel between the God of Storm and its Antagonist.” The game of kele-mele imitates thundering (the acoustic code): the players strike sparks by hitting two stones against each other. Young males play the game on cloudy days, in the evenings, to induce rain. The characteristics and the mythical-poetic complex of the Yezidi rain-making and rain-stopping rituals allow us to conclude that all mythologemes correspond to the scheme of the central Indo-European myth of the creation of the world. K E Y W O R D S : ritual, Rain’s Bride, Thunder-Bearer, Opponent, twins, “heavenly wedding” F O R C I T A T I O N : Petrosyan E., Hovsepyan R. Yezidi Rain-Making and Rain-Stopping Rituals in Armenia: Semantics of Mythological Motifs. Etnografia. 2023. 2(20): 139–162: (In Russian). doi 10.31250/2618-8600-2023-2(20)-139-162 141 Петросян Э. Х., Овсепян Р. А. 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引用次数: 0
摘要
在印欧神话的背景下进行的祈祷和防雨仪式。它借鉴了在亚美尼亚雅兹迪村庄收集的民族志材料。在这些仪式中,Buka Barane(雨的新娘),作为仪式玩偶呈现,被解释为新娘和大地母亲的人格化,而雨玛玛拉什是雷手的人格化。仪式包括唱一首诅咒雨的游行歌曲,雨会撕下新娘的面纱;这首歌还提到了周五开始的婚礼,但没有按计划在周六继续举行。根据这些歌曲的文本,新娘因为一些行为而受到惩罚,被淹死在河里;因此,“天婚”被取消了。在防雨仪式中,同名男孩用木锤将一根铁桩打入地下,以驱散云。这些男孩是神圣的孪生铁匠的化身;他们的行为源于天地间宇宙交往的观念。双胞胎铁匠的叙述也与创造神话中的“天子”概念相对应。根据雅兹迪人的信仰,不仅雷手神控制天气,而且他的对手也来自外面的世界。这是一个死人或者他的恋物,墓碑。雷手与其对手的关系对应于神话中的“风暴之神与其对手之间的决斗”。kele- melee游戏模仿雷声(声音代码):玩家通过相互撞击两块石头来产生火花。年轻的雄性在阴天的晚上玩这个游戏,以诱导降雨。雅兹迪人造雨和止雨仪式的特点和神话诗意情结使我们能够得出这样的结论:所有的神话都与印欧中部创造世界的神话体系相对应。[K . E. Y . O . R. D . S .]仪式,雨的新娘,雷手,对手,双胞胎,“天上的婚礼”[F . R. C . I . A . T . I . O . N . Petrosyan, E. Hovsepyan R. Yezidi .]Etnografia》2023。2(20): 139-162(俄文)。doi 10.31250 / 141(20) 139 - 162 2618-8600-2023-2ПетросянЭ。Х。, Овсепян Р。А。Семантика мифологических мотивов…
Yezidi Rain-Making and Rain-Stopping Rituals in Armenia: Semantics of Mythological Motifs
ing and rain-stopping rituals in the light of Indo-European mythology. It draws on the ethnographic materials collected in the Yezidi villages in Armenia. In these rituals, Buka Barane (the rain’s bride), presented as a ritual doll, is interpreted as a bride and the personification of Mother-Earth, and the Rain-Mamarash is the personification of the Thunder-Bearer. The ritual involves singing a procession song damning the rain, which tore off the bride’s veil; the song also mentions the wedding that started on Friday but did not continue on Saturday as it was supposed to. According to the texts of these songs, the bride was punished for some action and drowned in the river; therefore, the “heavenly wedding” was canceled. In the rain-stopping ritual, the namesake boys drive an iron stake into the ground with a wooden hammer to disperse the clouds. These boys personify the divine twin blacksmiths; their actions stem from the idea of the cosmic intercourse of heaven and earth. The twin blacksmiths’ narrative also corresponds to the “sons of heaven” notion in the creation myth. According to Yezidi’s beliefs, not only the Thunder-Bearer god controls the weather but also his opponent from the world beyond. This is a dead man or his fetish, a tombstone. The Thunder-Bearer’s relationship with its opponent corresponds to the mythologem “the duel between the God of Storm and its Antagonist.” The game of kele-mele imitates thundering (the acoustic code): the players strike sparks by hitting two stones against each other. Young males play the game on cloudy days, in the evenings, to induce rain. The characteristics and the mythical-poetic complex of the Yezidi rain-making and rain-stopping rituals allow us to conclude that all mythologemes correspond to the scheme of the central Indo-European myth of the creation of the world. K E Y W O R D S : ritual, Rain’s Bride, Thunder-Bearer, Opponent, twins, “heavenly wedding” F O R C I T A T I O N : Petrosyan E., Hovsepyan R. Yezidi Rain-Making and Rain-Stopping Rituals in Armenia: Semantics of Mythological Motifs. Etnografia. 2023. 2(20): 139–162: (In Russian). doi 10.31250/2618-8600-2023-2(20)-139-162 141 Петросян Э. Х., Овсепян Р. А. Семантика мифологических мотивов...