Онлайн книга «Словесность Индии и Ирана. Сакральный текст и смеховая культура»
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E-mail: krylova_anastasi@bk.ru КуликовЛеонид Игоревич, кандидат филологических наук, Институт классического Востока и античности Национального исследовательского университета «Высшая школа экономики», Гентский университет (Бельгия). E-mail: kulikovli@googlemail.com СелезневНиколай Николаевич , доктор филологических наук, ведущий научный сотрудник Института классического Востока и античности Национального исследовательского университета «Высшая школа экономики». ТавастшернаСергей Сергеевич, кандидат филологических наук, старший преподаватель кафедры индийской филологии Санкт-Петербургского государственного университета. E-mail: serguei.tawast@gmail.com ЦветковаСветлана Олеговна, кандидат филологических наук, доцент кафедры индийской филологии Санкт-Петербургского государственного университета. E-mail: swati@mail.ru ЧалисоваНаталья Юрьевна, кандидат филологических наук, главный научный сотрудник Института классического Востока и античности Национального исследовательского университета «Высшая школа экономики». E-mail: nchalisova@hse.ru Abstracts The Meaning of Coincidences: On the Problem of Origins in the “Lalitavistara” Tradition Natalia V. Aleksandrova PhD (History), Leading Research Fellow, Institute of Oriental Studies, Russian Academy of Sciences; Associate Professor, Institute for Oriental and Classical Studies, HSE University (Moscow, Russia). E-mail: nalexandrova@hse.ru, surnevo@mail.ru The tradition of “Lalitavistara”, one of the most important hagiographic literary works of Buddhism, is represented by several surviving versions. The Sanskrit text (IX century) and two Chinese translations of earlier times (IV and 7 centuries) are of greatest importance. The differences between theese versions can be explained by the evolution of legend, the formation of a plurality of versions, as well as, in the case of Chinese translations, the development of translation technique and style. However, it is possible to make comparisons with even earlier hagiographic texts (also found in the Chinese Buddhist canon), since there are literal matches here with the oldest version of “Lalitavistara”. This fact indicates the “permeability” of the Lalitavistara tradition, and also gives an idea of the work methods of translators. KEYWORDS: Buddhism, Buddhist literature, hagiography, Buddha legend. Indian Peacock at Home and Abroad Yaroslav V. Vassillkov Doctor of Sciences (Philology), independent scholar (Moscow, Russia). E-mail: yavass011@gmail.com In India, the peacock was domesticated and exported to Sumer as early as at the times of the Indus Valley Civilization. We learn about mythological ideas connected with it from its representations on the funerary urns of the “Late Harappan” Cemetery H culture; peacocks are depicted as birds conducting souls to the other world. The peacock’s ability to kill and eat serpents but remain immune to poisoning, gave rise to the idea of its link with immortality and rebirth. Pre-Aryan mythology of the peacock was inherited by the archaic worldview of early Indo-Aryans. The spread of soteriological religions placing the highest value on the cessation of any kind of rebirth, moved the image of the peacock as a psychopomp to the periphery of Indian culture. In Classical poetry of India a link between the peacock and the rain season comes to the fore, the peacock’s “dance” being associated with renewal of life, fertility and the seasonal awakening of sexual desire. In Viṣṇuism, the peacock is a constant witness of Kṛṣṇa’s love games, it is always present both in Vaikuṇṭha, the heavenly paradise, and in Vṛndāvana, the earthly one. In the middle of the 1st millennium CE the peacock moved to Greece via Persia, and later, to Rome. The mythology of the peacock forming in the world of ancient Greece and Rome shared the basic motifs with the archaic mythology of India. The peacock became the sacred bird linked with the ideas of metemphsychosis and the immortality of the soul. In Roman empire the peacock was a bird of the Empress, while the eagle – a symbol of the Emperor. After the Empress’ death the peacock was thought to carry her away to heaven. Christianity turned the image of the peacock into an important symbol linked with the immortality of the soul, resurrection, the mystery of communion and the bliss in paradise. In the present article we aim at establishing factors that might have contributed to the formation of similar peacock mythologies in different regions of the world even in a case when any direct borrowing can be excluded. |