Mir-Susne-hum (“a person watching the world”) - in the mythology of the Khanty and Mansi peoples, the seventh son of Numi-Torum , a mediator on the paths of the living and the dead. In Khanty tales, he is often referred to under the name Ekva-pygris "son of a woman."
Other names
“Golden Bogatyr”, “Merchant, Wanderer”, “Heavenly Boy”, “A Glorified Man in Songs”, in fairy tales “A Glorified Man”. This hero passed into fairy tales under the name Ekva-Pigris (women son - a hint of his abandonment by his father).
Description
Mir-susne-huma was represented by a rider on a white eight -winged horse with a golden mane ( Tovlyng-luva ), jumping across the sky, this is “the king of the walking clouds”. Every night he goes around the earth, checking to see if everything is in order and passing on the orders of his heavenly father to the people, he listens to the requests of shamans who are blaming in the dark plague. The symbols of the seventh son are the golden goose and birch.
Origin History
The whole image of Mir-Susne-Huma, the cultural and national hero of the Ob Ugrians, is saturated with features of southern cultures. Perhaps it was reflected in the memory of the past nomadic past. On the other hand, the name of the hero “a man watching the world” is equivalent to the translation of the name Avalokiteshvara , “the ruler of the World” of the merciful Bodhisattva in the Mahayana of Buddhism . One of his nicknames is “Merchant of the upper and lower lights” [1] . Finally, one of the epithets of the Indo-Iranian deity Mithra was "looking around the whole earth." A number of signs of Mir-susne-huma (the son of God, who grew up on earth, the messenger of heaven among people) contributed to his identification with Jesus Christ .
One myth tells us that the sun and moon were originally in the underworld at Kul-otyr . They were abducted from there by Mir-Susne-Hum. [one]
Mir-susne-hum was one of the main objects of religious worship among the Ob Ugrians , had idols (in human or goose form). The horse (and horse sacrifices), metals, the sun as attributes of Mir-susne-khuma and its cult probably indicate the southern origin of this image (according to some hypotheses, the Eastern Iranian; cf. Mithra, “looking around the whole earth”, “Yasht” X 4, 13, reliable analogies in the mythologies of other Finno-Ugric peoples are absent). A number of signs of Mir-susne-huma (the son of God who grew up on earth; the messenger of heaven among people) contributed to his identification with Jesus Christ in the representations of those groups of Ob Ugrians who were affected by the missionary activities of the Orthodox Church. On the other hand, in some Mansi myths and fairy tales (possibly later ones) there is a tendency to interpret Ekva-Pygris as a cultural hero- trickster , similar to such characters of Siberian mythologies as Icha among the Selkups , Albe and Kasket among the Kets . Sometimes Mir-Susne-Hum and Equa-Pygris are considered as two different characters.
Sacrificing Mir-susne-hum, the Mansi were convinced that he was obliged to patronize the man: “For this, your father was made by the golden Quoris, so that you protect the soul of my daughter, my son. At night, we implore you with tears; during the day, we implore you with tears: protect us from illness. If a woman falls ill, cure her; if a man falls ill, cure him! "The Golden Prince, a golden man, we ask you about this, we beg you to do this."
- ↑ 1 2 Petrukhin V.Ya. Myths of the Finno-Ugric peoples. - Astrel: AST: Transitbook, 2005.