Opposition models of the body code in the magical practices of the Slavs

Associations of the royal throne and the mother's womb are found in calendar rites. During the meeting of the spring, a low hill was built - a throne, where a young girl ("princess-queen") was placed or an egg was placed around which dances were conducted (Corinfsky, 1995, p. 227). The erotic subtext of the rite can be seen in the possible correlation of the circle / dance with the place of conception and birth, which is personified by a girl (potential maternity) or an egg. The cosmic principle of fertilization, the model of which is demonstrated during the performance of the rite, is projected onto people and can be traced in the custom of placing the bride (Voitovych & Hlushko, 2022) "princess-queen" on the "throne". For example, among Bulgarians, the wedding ceremony is called "buchka", which consists in solemnly placing the bride and her friends in penance near the icons. Similar customs are recorded among the Avars and some other peoples (Savarin & Fedchyshyn, 2021). M. Kostomarov saw in the position the vestiges of the ancient custom of seating the prince on the table.

A ceremonial analogue of the "throne" can be a coat, the semantics of which is also related to a woman's womb. Thus, during the treatment of the "baby", the mother had to sit on the baby's face, simulating a rebirth. Sometimes the child was wrapped in a red belt and covered with a black coat with wool on the outside. The combination of red, black and hairy is a sign of the reproductive organ: "When the child cries <...> the child should be put in place - wrapped in a red belt"; "You have to sit down with your bare ass on the child's face and say: "What a guest, such an honor". And hurry up, so that someone can cover the child with a black coat" (Plots in Polissia, 2003, № 227, 466). In this case, the semantics of the "throne" in the funeral rite, where the body of the deceased was returned "to its place" in the bosom of mother-earth becomes clear, so the location of the deceased sitting down seems to be logical.

The future child's placement in the womb ("on the golden chair", "royal seat") is later implemented as the placement of an adult descendant on the father's farm, which explains the inheritance of land through the male line. The literal meaning of this custom is to imitate the father's seat, who "plants" in the womb, but must provide or give "his", otherwise "someone else's" (cf. "they knocked out old people") seat to his descendant. Thus, in traditional society, the legitimacy of birth (implantation in the womb) is determined by two factors: the child takes the ancestor's place and inherits his name (compare with the custom of calling a grandson by his grandfather's name); the descendant receives an inheritance from the father - a place on the earth, which explains the careless treatment of orphans or illegitimate children who are not "secured" with their place, which indicates the interruption of the ritual connection "ancestor - descendant". Cf. with the custom of burying the navel under the threshold of the house - the future newborn's seat (Plots in Polissia, 2003, № 597).

The Conclusions

In traditional culture, the performance of ritual actions corresponds to a certain sequence, which must follow the process of "divine providence", the completion of which is marked by a person's creation. In this regard, a human body is not only a sign, but rather a model of the sacred space organization. Repetition of natural locations, which the participant of the ritual imitates, involves the transformation of global values into the plane of specific meanings (the "cultivation of nature" takes place). In particular, a horizontal position of the body is interpreted as inanimate, while a vertical position corresponds to the opposite meaning. At the same time, the ritual designations of "horizontal / dead" contain the idea of a subsequent resurrection (the perspective of bodily verticalization), as it is evidenced by taboo forms with a direct hint of the temporality of this state ("deceased"). Thus, the idea of an absolute completion is denied in the myth, and life is understood as an alternation of birth- death. However, in exceptional situations, simulation of the final termination phase is allowed in the rite. We are talking about the post-mortem non-alternative fixation of the "recumbent" bodies of "ghouls" and "witches", which was carried out by straddling or crushing them.

In contrast to the dual vertical-and-horizontal positions that mark the "life-death" states, status mythological characters are in an intermediate (neutral) "sitting" position. The descriptions of the places, where they are placed, are iconic - on an island, at the blue sea, under / next to a tree, which symbolize the patient's imaginary return to the times of the creation of the world (the "pre-disease" state). The main feature of the "sitting" characters is the refusal to perform the work of the "living" people, related to the production of thread and canvas. Involvement in spinning and weaving associates these images with the goddesses of fate, who, according to the logic of the myth, should "weave" the thread of life, but don't do this. The negative characteristics of the goddess of fate images are juxtaposed with the magic of cure-enchantment-destruction, which is realized with the help of the reverse rotation of the spindle. Changing the direction of movement provokes the opposite consequences - the transformation of "sick" into "healthy", "indifferent" into "in love" or "alive" into "dead". For this reason, the "sitting" images of a "grandmother" and "maidens" have dual characteristics, combining the opposite states of "life" and "death", which explains the dosed use of funeral cult attributes in healing rituals.

The semantics of mythological characters with signs of the "otherworld" is compared with the image of the archaic genitrix. The rudiments of honoring the great mother are recorded in oronyms, which could be used as ancient sanctuaries. A similar function is taken over by landscape objects of artificial origin, for example, mounds on which anthropomorphic stone stelae, or graves, were placed, the ritual use of which is combined with the sacrificial "throne", which performs on memorial days the function of a kind of portal that connects "living" and "dead". Ritualized elements of the "sitting" position are also recorded in transitional rites - at funerals when sitting next to / with the "deceased", age initiation ceremonies, enthronement ceremonies. In this way, there is a ritual imitation of the actions of the Creator-Savior, who "sits" on the heavenly throne and justly rules the world.

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