Basilov, Vladimir Nikolaevich

Basilov, Vladimir Nikolaevich is a person who did work related to Lower mythology.

Turkic

• In mythology of the ancient (Orkhon) Türks, at the level of lower mythology, probably, was spread a belief in harmful spirits (el, ek), guardian-spirits kut (personification of a soul), spiritual masters of separate tracts and places .
• The mediator between people and the spirit world was shaman (kam). The indications of sources on the existence of shamanism among the ancient Turkic population, Yenisei Kyrgyz, refer to the VIII-X centuries.

• The Mythology of the Turkic-speaking peoples of Asia Minor and Central Asia, Kazakhstan, Caucasus, Crimea and Western Siberia, who adopted Islam, is basically Muslim (Islamic). Islam gradually supplanted and destroyed the former mythology. A predominantly inferior mythology has been preserved, with no unified picture of the demonological characters of the peoples of the region.
• Some local deities (Bobo-Dehkon, Chopan-ata, Burkut-baba, Korkut, etc.) have been transformed into images of Muslim saints. Images associated with Iranian mythology were preserved, the influence of which continued after conversion to Islam: azhdarha, dev, pari, Simurgh, chiltan, kyrk kyz, Bibi-Mushkusho, Bibi Se-shanbi, albasty (the latter is associated with Iranian mythology only partially).
• Ancient Turkic low mythology was preserved in the images of ee - spirits-masters of various places among the Kyrgyz, Kazakhs, Turkmens and West Siberian Tatars, guardian-spirit of Kut among the Kyrgyz. Shamanism, widespread among Central Asians, has undergone significant changes. New images linked to the culture of the Iranian-speaking population of Central Asia appeared - spirits assisting the shaman pari and chiltans, and evil demons albasty and dev. In addition to them, shamans invoked Muslim prophets and saints.

• Mythology of the Tatars and Bashkirs is also Muslim in its basis. Some images of lower mythology have survived from pre-Muslim culture. Many characters of lower mythology are not known in most other Turkic mythologies: bichura, shurale, ubyr, spirits - masters of dwellings (oy iyase, abzar iyase, yort iyase) The spirits - owners of water su iyase, snake yuha (Yuvha), ghost oryak, personifications of diseases ulyat, chyachyak-anasy, etc.

Polynesian

• In Polynesian mythology because information about the gods belonging to the higher pantheon is sacralized, they occupy an important place in incantation-prayers, hymns, genealogies and lists-"catalogues", but appear much less frequently in narratives. However, at the lower levels of the hierarchy there are characters with the same names (e.g. Hiro) who appear as characters in narratives, legends and tales.
• At lower levels of Micronesian mythology are characters with the names of gods, for example, Puntan, the god and man of great cunning in chamorro mythology, Nareau, demiurge and trickster.
• A larger role than the gods in Micronesian mythology is played by demigods, spirits and heroes. There are known earthly and heavenly spirits, good ("their") and evil ("alien"), such as the bladek and delep of the Palau.

Vietnamese

• There are a lot of lower demons in Vietnamese mythology. Cults of local spirits - patrons of the communal house (dinh), spirits - patrons of crafts and professions - are common.
• Perceptions of the lower mythology of the Viets were influenced by Buddhist beliefs. The demons Dạ xoa (from Sanskrit: यक्ष Yakṣa, Yaksha) inhabit the earth, the heavens and the void. In the popular beliefs of the Viets, they have also become the spirits of the underwater world.

See also

• Demonology
• Folk religion
• Legendary creature

Literature

• Ames М. Buddha and the dancing goblins. «American Anthropologist». 1964. V. 66, № 1
• Leach E. R. Pulleyar and the Lord Buddha

References

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