Проблемы литератур Дальнего Востока. Часть 2

Литературы стран Дальнего Востока и ЮВА: прошлое и настоящее Issues of Far Eastern Literatures. Vol. 1. 2018 189 Ya.V. Chesnov classifies rocks which play an iconic part in Indochina by four groups: 1) Rocks which are considered to be a home for spirits being the most popular belief; 2) Rocks which areworshipped as such; 3) Rocks which serve as altars; 4) Iconicmasses of rocks. The most widely spread idea of a rock is that of being a home for spirits 1 . G. G. Stratanovich names six stages in development of the idea of rock worshiping: 1) Admiration of a rock invested with supernatural properties for various reasons: for an odd shape, for accidental intervention with a certain peasant community’s life, for “miraculous” emergence, for its gloss and so on; 2)Worshiping not only a rock but a mountain; 3)Adoration of a spirit of a certain mountain which is somewhat different from fetichistic one and close to animistic views; 4) Worshiping a mountain as a barrow (a place of “entrance” of spirits and “forefathers”, a place of forefather’s “rest”) and a forefather as such; 5) Worshiping a mass of rocks piled in a pyramid-like shape near passages, near a throat of mountain passes, at intersections of dangerous paths; 6) Worshiping a King Mountain 2 . A cult of rocks in Vietnam was addressed in a research of the French Explorer L. Cadière who grouped available materials into four categories: 1) Dangerous rocks; 2) Sacred rocks calledBut; 3) Fetish stones; 4) Spirit-rocks 3 . Theword “But” is translated as “Buddha, idol”. Moreover, there is an expression “But moc” — “grown Buddha”: this is the name of a rock rising up from the ground and worshipped by local residents 4 . The same expression – “But moc” – is used to define: 1) stalagmites in rocky caves which resemble to Buddha statues. Believers thought that Buddha statue had grown on its own and built a temple to worship it; 2) roots of the Taxodium plant projecting to the surface of the ground like small Buddha statues 5 . The cult of But rocks is particularly popular among the Muong people, specifically, at the bottom of Ba Vi mountain 6 . Following L. Cadière’s works also address the cult of rocks: “StonesAppealed to with Incantations, and Talisman-Obstacles”, “Rocks, Hills and Other Magical Obstacles” 7 . Vietnamese explorer Ta Chi Dai Truong, in view of religious beliefs of the blackTay people, analyzed an image of the widely-knownVietnamese spirit Phudong and depicts himas a spirit of earth, a guardian spirit of the region, a spirit of vegetation, relatedwith a 1 Чеснов Я. В . Историческая этнография стран Индокитая. М.: Наука, 1978. С. 212–213. 2 Стратанович Г. Г . Народные верования населения Индокитая. М.: Наука, 1978. С. 51–52 3 Cadière L . II. Le culte des pierres // Bulletin de l’Ecole française d’Extrême-Orient (BEFEO). Hanoi, 1919. T. 19. P. 24 4 Hue G . Dictionnaire annamite-chinois-francais. 1937. P. 66 5 Từ điển tiếng Việt. Hà Hội, 1977. Tr. 105 6 Cadière L . II. Le culte des pierres // BEFEO. Hanoi, 1919. T. 19. Р. 22 7 Cadiere L . V. Pierres des conjuration et talismans-obstacle // BEFEO. Hanoi, 1919. T. 19. P. 101–115; Cadiere L. IV. Pierres, buttes et autres obstacles magiques // BEFEO. Hanoi, 1919. T. 19. P. 48–100