Фетишизація мертвої голови як вмістилища концентрованої позатілесної духовної сутності
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Date
2017
Authors
Король, Денис
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Abstract
Фетишизація голів померлих (зокрема як посудини) постає вже за палеолітичної доби, а у суспільств
«епічної свідомості» розвинулась у практики змагань за голови-трофеї. Можна говорити про усвідомлення позатілесної духовної сутності (душі), задля концентрації якої як вмістилище і слугує голова або її зображення (маска, антропоморфний посуд тощо). Ускладнення соціальних зв’язків стимулювало формування нових комунікативних моделей, за яких у ролі певних мнемотехнік слугували
тілесні практики, зокрема, з головою, про що свідчать, наприклад, пам’ятки Докерамічного неоліту.
До культу мертвої голови безпосередньо дотичним є культ предків – сакралізованих померлих, що
за життя буцімто накопичили максимальну концентровану позатілесну силу і регулярно відроджуються задля продовження її космічної циркуляції. Саме комунікативні практики із ними варто вбачати у поширенні натуралістичного портретизму (спочатку – посмертна маска) та театральності
(маска як вмістилище предка) тощо.
Fetishization of dead heads – as a sacred chalice – originated in the Paleolithic Age. Traditional societies of the so called “epic world outlook” (such as Amazonian Indians, Indonesian Dayaks, Eurasian steppe nomads, Celts, etc.) developed it into trophy-heads obtaining contests. One could claim they conceived the idea of incorporeal spiritual essence, which was thought to be concentrated within the receptacles, such as head, or its image: anthropomorphic pottery, or mask. The idea of blood as the soul repository should be close to this aspect, with the understanding of its circulation as a universal order. Mesoamerican and Central Peru materials reveal the connection of a sacred ecstatic drink and the head-receptacles symbolism. Egalitarian hunting-gatherers’ communities (including the New World territories) left evidence on the anthropomorphic universal code, where the head possessed a wide array of the most sacred cosmic functions. Specific Pre-pottery Neolithic practices reveal the complex mechanisms of informational and sacred knowledge exchange. This means that the growing complexity of social connections stimulated the shaping of new communication models, such as body techniques – the head, in particular. The Old Norse mytho-poetical tradition shows some traces of such a dead head treatment. Dynamistic beliefs of Paleolithic hunters turned into soul transformation (afterlife) beliefs. Ancient Egypt thanatological ideas could demonstrate this most impressively, but we can also find that through many other socio-cultural parallels. The ancestors’ cult tends to be linked straight to the dead head cult. We understand that ‘ancestors’ as the sacred deceased who had accumulated maximal concentrated spiritual essence and regularly reincarnate for its cosmic circulation renewal. The world folklore tradition proves the existence of beliefs that a specific person might become a divine magic creature after their death. We would declare that traditional theaters and masquerade traditions (mask as an ancestor receptacle), as well as naturalistic portraitism examples (primarily death mask) tend to be the special practices of communication with such creatures. Therefore, archaeological and ethnological examples of complex manipulations with the dead head or its image should be treated in the culturological context as mysterial playback of ancient cosmogonic myth.
Fetishization of dead heads – as a sacred chalice – originated in the Paleolithic Age. Traditional societies of the so called “epic world outlook” (such as Amazonian Indians, Indonesian Dayaks, Eurasian steppe nomads, Celts, etc.) developed it into trophy-heads obtaining contests. One could claim they conceived the idea of incorporeal spiritual essence, which was thought to be concentrated within the receptacles, such as head, or its image: anthropomorphic pottery, or mask. The idea of blood as the soul repository should be close to this aspect, with the understanding of its circulation as a universal order. Mesoamerican and Central Peru materials reveal the connection of a sacred ecstatic drink and the head-receptacles symbolism. Egalitarian hunting-gatherers’ communities (including the New World territories) left evidence on the anthropomorphic universal code, where the head possessed a wide array of the most sacred cosmic functions. Specific Pre-pottery Neolithic practices reveal the complex mechanisms of informational and sacred knowledge exchange. This means that the growing complexity of social connections stimulated the shaping of new communication models, such as body techniques – the head, in particular. The Old Norse mytho-poetical tradition shows some traces of such a dead head treatment. Dynamistic beliefs of Paleolithic hunters turned into soul transformation (afterlife) beliefs. Ancient Egypt thanatological ideas could demonstrate this most impressively, but we can also find that through many other socio-cultural parallels. The ancestors’ cult tends to be linked straight to the dead head cult. We understand that ‘ancestors’ as the sacred deceased who had accumulated maximal concentrated spiritual essence and regularly reincarnate for its cosmic circulation renewal. The world folklore tradition proves the existence of beliefs that a specific person might become a divine magic creature after their death. We would declare that traditional theaters and masquerade traditions (mask as an ancestor receptacle), as well as naturalistic portraitism examples (primarily death mask) tend to be the special practices of communication with such creatures. Therefore, archaeological and ethnological examples of complex manipulations with the dead head or its image should be treated in the culturological context as mysterial playback of ancient cosmogonic myth.
Description
Keywords
тілесні практики давнини, антропоморфний космічний код, голова-вмістилище, голови-трофеї, череп, маска, посмертний портретизм, культ предків, стаття, ancient body techniques, anthropomorphic cosmic coding, head as receptacles, trophy-heads, skull, mask, after-death portraitism, ancestors’ cult
Citation
Король Денис Олександрович. Фетишизація мертвої голови як вмістилища концентрованої позатілесної духовної сутності / Король Д. О. // Магістеріум. Культурологія. - 2017. - Вип. 68. - С. 79-94.