This study traces the complex development of a relatively "minor" pan-Indian deity---Hayagriva---who, by the 14th century C.E., is revered as a full form of the Supreme Lord Vis&dotbelow;n&dotbelow;u in the Sri Vais&dotbelow;n&dotbelow;ava tradition of South India. From the perspectives of mythology, iconography, and ritual, the analysis examines both the diachronic and synchronic dimensions of the images of the deity corresponding to the three-fold division of Hindu texts: (1) pan-Indian "mainstream" (Vedas, Epics, Puran&dotbelow;as), (2) pan-Indian sectarian (Agamas), and (3) regional sectarian (hymns of the Al&barbelow;vars and Sri Vais&dotbelow;n&dotbelow;ava Acaryas). / Firstly, the study questions the structural interpretation of Hindu mythology by showing that there is no single unilinear history of the deity; rather, one can only speak of the various "histories" of Hayagriva. Secondly, the study reconstructs the particular "religious history" of Hayagriva as he appears in Sri Vais&dotbelow;n&dotbelow;avism, more specifically as the presiding deity in the Swami Hayagriva Temple at Tiruvahindrapuram. The reconstruction reflects the Sri Vais&dotbelow;n&dotbelow;ava theological understanding of the five different forms the Supreme takes in five different locales (which I term as topotheism). In the process, the study demonstrates that (1) mythology is not simply an abstract historical process, but may be purposively adapted in the service of theology---as in the case of Sri Vais&dotbelow;n&dotbelow;avism, and (2) although the gods change according to sect, emblems and the function of the different images remain the same.

Spirit cults constitute an important element of Brazilian society. One of these, Umbanda, has in recent decades achieved prominence nationally. A historical survey of cult groups in Manaus shows that although they have always been in a state of change, they have recently been experiencing a period of accelerated transformation under the influence of Umbanda. This study documents the development of Umbanda in Manaus. / This is done in two steps. First, by analyzing the history of Umbanda it becomes evident that it has not only amalgamated a number of religious traditions, but still today continues to encompass numerous regional cults. Several authors suggest that urbanization and industrialization have advanced the spread of Umbanda. This thesis shows that while this is indeed the case, the integration of Umbanda beliefs and practices into the cult life of the region is effected by a particular form of mediumistic trance. / As a second step, an analysis of trance as a dynamic feature of Umbanda reveals how this occurs. The trance forms the pivotal point of communicative events in Umbanda; it gives rise to a special form of leadership based on the communications of the spirits and which functions through a medium's or leader's manipulation of "public" (generally accepted) and "private" (personal) elements of cult knowledge. Because it gives a central position to innovation and individual elaboration, the Umbanda trance form allows full freedom for the incorporation of practices from local cult groups. The resulting process of mutual assimilation between regional cults and Umbanda holds implications for cultists both as individuals and as members of a socio-economic group.

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Steponas Darius ir Stasys Girėnas Lietuvoje yra priskiriami tautos herojų kategorijai. Pagrindu tam tapo vienas jų gyvenimo faktas – 1933 m. jie sėkmingai perskrido Atlanto vandenyną, tačiau nepasiekę Lietuvos tragiškai žuvo tuometinėje Vokietijos teritorijoje. Nuo tada buvo stengiamasi kuo akivaizdžiau įprasminti šį įvykį ir herojų asmenybes. Šiandieną, žvelgdami iš laiko perspektyvos, šį reiškinį drąsiai galime įvardinti asmenybių kultu. Šiame tyrime kulto sąvoka traktuojama kaip perdėtas ko nors garbinimas, idealizavimas arba kam nors reiškiama didžiulė pagarba. Nacionalistine ideologija grįstose visuomenėse asmenų ar įvykių kultai atsiranda, ieškant tautinio idealo ir tuo pačiu siekiant formuoti (konstruoti) visuomenę. Istorinių asmenybių realūs ir „suklastoti” bruožai tampa medžiaga tautinio įvaizdžio kūrimui ir turi atlikti tam tikras socialines funkcijas – sutelkti, sustiprinti tautą, suteikti jėgų kovoti negandų laikotarpiais ir siekti didybės sėkmės laikais. Darbe analizuojamos kulto ištakos, aktyvumas ir raida. Identifikuojamos kulto socialinės funkcijos bei materialiosios ir nematerialiosios kulto išraiškos. Pastarosios analizuojamos semantiniu aspektu. Išanalizavus šaltinius ir literatūrą galima teigti, kad S. Dariaus ir S. Girėno kultas pradėtas kurti iškart po lakūnų žūties. Didžiausias kulto aktyvumas ir puoselėjimas pastebimas tarpukario metais ir po 1990 m. Sovietinės okupacijos metais minėti asmenys vertinti nevienareikšmiškai. Pirmaisiais pokario... [toliau žr. visą tekstą] / Steponas Darius and Stasys Girėnas are attributed to the category of national heroes. The basis for that was one fact from their life – in 1933 they flew the Atlantic; however they perished tragically without reaching Lithuania in the then territory of Germany. Since then, it has been striven to give a sense to this event and the personalities of the heroes as obviously as possible. Today, looking from the perspective of time, we may bravely identify the cult of personalities. In the present research, the concept of cult is treated as the exaggerated worship of somebody, idealisation or as huge respect expressed to somebody. In the societies based on nationalistic ideology, the cults of persons or events appear seeking for the national ideal and herewith striving to form (construct) the society. Real and ”fake” features of historical personalities become a material for creation of the national image and must perform some particular social functions – to concentrate, consolidate the nation, give it strengths to fight in the periods of hardship and pursue for majesty in the times of success. In the paper, there analysed the sources of a cult, its activeness and development. The social functions of the cult as well as its tangible and intangible expressions are identified. The latter are analysed in the semantic aspect. Having analysed the sources and literature, it is possible to state that the cult of S. Darius and S. Girėnas was started immediately after their death. The... [to full text]

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The main topic of the diploma thesis are oriental, Syro-Anatolian cults, which had affected and influenced the natives and other religions in the province of Noricum. It also mentions their origins and the way how they came to Roman Empire. We have set this work into the principate era, because of it's main goal: to explain the arrival of the cults into the province and also the issue of their spreading, rather than their declining period. This diploma thesis is also supplemented with a catalogue, which contains data of every object, which was mentioned in the literature, on the subject of Syro-Anatolian cults.

Orientador: Claude Lépine / Banca: Lúcia Helena de Oliveira Silva / Banca: Luís Antonio Francisco de Souza / Resumo: Localizado na região do Médio Parnaíba Piauiense, o quilombo Mimbó, situado na zona rural do município de Amarante, Piauí, foi originado por negros escravizados fugidos da região de Oeiras, primeira capital do Piauí no período da escravidão, que fixaram-se no vale do rio Canindé ás margens do riacho Mimbó de onde vem o nome do quilombo. A população é predominantemente negra com 530 habitantes que vivem da agricultura de subsistência e da criação de pequenos animais (cabras, porcos, galinhas, capotes). O enfoque do presente trabalho é a religiosidade. No Mimbó existe a prática de uma Devoção Mariana com o culto a Nossa Senhora da Saúde, padroeira local, festejada no mês de agosto desde o começo do século XX. E um terreiro onde os mimboenses praticam a Encantaria (religião afro-brasileira do Amazonas, Pará, Maranhão e Piauí onde as entidades espirituais são denominadas encantados e organizam-se em famílias espirituais). O terreiro foi dedicado a Barba Soeira (entidade espiritual sincretizada com Santa Bárbara e Iansã) e fundado por Augusto Rabelo da Paixão na década de 1970, depois de desenvolver a crôa/cabeça (a mediunidade) no terreiro do mestre Zé Bruno, famoso chefe de terreiro e curador do povoado Nazaré no interior do município de Caxias, Maranhão. Os iniciados ou médiuns do terreiro do quilombo Mimbó se definem como "cavalos" das entidades espirituais, onde predomina a Encantaria de Barba Soeira chefiada pela entidade espiritual conhecida como "Légua-Boji-Buá" chefe da "Linha da Mata do Codó" ou Tambor da Mata. / Abstract: Localized in rural zone, in medium Parnaíba area, Amarante, Piauí, Brasil, the Mimbó quilombo, was originated about a century ago, by fled slaves of actual district of Oeiras; next rivers Canindé, and Mimbó rivulet. The population is predominantly black with 530 habitants, who live of subsistence agriculture and goats, pigs and chickens raising.. The present work focus is on religiosity. There is in Mimbó a small church for devotion to Our Lady of Healthof - the local pactron - which is worshipped in August, priod of the feasts in her homage, a terreiro where mimboenses practice the Encantaria (Enchant cult), another afro-brasilian religion of Amazonas, Pará, Maranhão and Piauí, whose spiritual entites are organized in families. The Barba Soeira terreiro is dedicated and was founded by Augusto Rabelo da Paixão in the decade of 1970, when he had developed mediunity in master Zé Bruno's terreiro, a famous wizard and medicine man from Nazaré in the Caxias, Maranhão. The initiates are defined as "horses" of the spirituals entites. In Encantaria de Barba Soeira (Enchant cult) prevails the family of the spiritual entity known as "Légua-Boji-Buá" , leader of Forest Line of the Codó, Maranhão. / Mestre