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Religion 3 Second Edition Cabasilas, Lindsay Jones Nicholas Editor in Chief ENCYCLOPEDIA OF RELIGION 3 SECOND EDITION CABASILAS, LINDSAY JONES NICHOLAS EDITOR IN CHIEF CYRUS II MACMILLAN REFERENCE USA An imprint of Thomson Gale, a part of The Thomson Corporation THOMSON THOMSON GAL•• E Encyclopedia of Religion. Second Edition Lindsay Jones, Editor in Chief © 2005 Thomson Gale, a part of The For permission to use material from this Since this page cannot legibly accommodate Thomson Corporation. product, submit your request via Web at all copyright notices, the acknowledgments http://www.gale-edit.com/permissions. or you constitute an extension of the copyright Thomson, Star Logo and Macmillan Reference may download our Permissions Request form notice. USA are trademarks and Gale is a registered and submit your request by fax or mail to: trademark used herein under license. While every effort has been made to Permissions ensure the reliability of the information pre- For more information, contact Thomson Gale sented in this publication, Thomson Gale Macmillan Reference USA 27500 Drake Rd. does not guarantee the accuracy of the data An imprint of Thomson Gale Farmington Hills, MI 48331-3535 contained herein. Thomson Gale accepts no 27500 Drake Rd. Permissions Hotline: payment for listing; and inclusion in the pub- Farmington, Hills, MI 48331-3535 248-699-8006 or 800-877-4253 ext. 8006 lication of any organization, agency, institu- Or you can visit our Internet site at Fax: 248-699-8074 or 800-762-4058 tion, publication, service, or individual does http://www.gale.com not imply endorsement of the editors or pub- lisher. Errors brought to the attention of the ALL RIGHTS RESERVED publisher and verified to the satisfaction of No part of this work covered by the copyright the publisher will be corrected in future hereon may be reproduced or used in any editions. form or by any means-graphic, electronic, or mechanical, including photocopying, record- ing, taping, Web distribution, or information storage retrieval systems-without the writ- ten permission of the publisher. LIBRARY OF CONGRESS CATALOGING-IN-PUBLICATION DATA Encyclopedia of religion I Lindsay Jones, editor in ehief.- 2nd ed. p. em. Includes bibliographieal references and index. ISBN0-02-865733-0 (SETHARDCOVER: ALK. PAPER)- ISBN0-02-865734-9 (V. 1) -ISBN 0-02-865735-7 (v. 2)- ISBN0-02-865736-5 (v. 3) - ISBN0-02-865737-3 (v. 4) - ISBN0-02-865738-1 (v. 5) -ISBN 0-02-865739-X (v. 6)- ISBN0-02-865740-3 (v. 7) -ISBN 0-02-865741-1 (v. 8)- 15BN0-02-865742-X (v. 9) -ISBN 0-02-865743-8 (v. 10) - ISBN0-02-865980-5 (v. 11) ·-ISBN 0-02-865981-3 (v. 12) -ISBN 0-02-865982-1 (v. 13) -ISBN 0-02-865983-X (v. 14) - ISBN0-02-865984-8 (v. 15) 1. RELIGION-ENCYCLOPEDIAS. I. JONES,LINDSAY, 1954- BL31.E462005 200'.3-dc22 2004017052 This title is also available as an e-book. ISBN 0-02-865997-X Contact your Thomson Gale representative for ordering information. Printed in the United States of America 10987654321 1468 CAUSATION On the use of cattle as metaphor, see Wolfgang E. Schmid's "Die maintains the spiritual energy, is close by. The mountains are Kuh auf der Weide," lndogermanische Forschungen 64 (1958- believed to have been created in order to form geomantic 1959): 1-12; George G. Cameron's "Zoroaster the Herds- caves (Yoon, 1976, pp. 28-34). This mountain-cave-water- man," Indo-Iranian Journal 10 (1968): 261-281; and Boris energy tradition is similar to the ancient Mexican belief that Oguibenine's "Le symbolisme de la razzia d'apres les hymnes water was contained within mountains, the womb of the vediques," Etudes indo-europeennes (1984): 1-17. water goddess Chalchiuhdicue, whence it flowed in the form On cattle raiding, see Peter Walcot's "Cattle Raiding, Heroic Tra- of the rivers and lakes necessary to human settlement. dition, and Ritual: The Greek Evidence," History of Religions 18 (May 1979): 326-351; Franc;:oiseBader's "Rhapsodies THE CAVEASAxIs MUNDI. The cave as a sacred spot that horneriques er irlandaises," in Recherches sur les religions de marks the place for a major religious structure and even for l'antiquite classique, edited by Raymond Bloch (Paris, 1980); a great city, the axis mundi of its time, is well illustrated at and Doris Srinivasan's The Concept of Cow in the Rigveda T eorihuacan, Mexico. The most impressive monument here (Delhi, 1979). (built c. 100 BCE,destroyed c. 750 CE) is the Pyramid of the On ahimsd in India, see Ludwig Alsdorf s Beitriige zur Geschichte Sun, built shortly before the beginning of the common era von Vegetarismus und Rinderverehrung in lndien (Wiesbaden, over a primitive shrine, which was itself built over a subterra- 1962). The debate on the sacred cow has taken place largely nean cave. The cave has the form of a four-petaled flower, in the pages of Current Anthropology (Chicago) from 1966 one of Teotihuacan's most popular art motifs, possibly sym- on. Marvin Harris's arguments are conveniently summarized bolizing the four world quarters. The great Sun Pyramid was in Cows, Pigs, Wars and Witches (New York, 1974). On the constructed in such a way that the four-petaled cave lies al- Indian homes for indigent cattle, see Deryck O. Lodrick's most directly beneath its center. Although the cave was ran- Sacred Cows, Sacred Places (Berkeley, 1981). sacked in ancient times, the few remains within suggest that New Sources it may have been a cult center for water gods. Or, inasmuch Peires, J. B. The Dead Will Arise: Nongqawuse and the Great Xhosa as a sixteenth-century document labels the place in front of Cattle-Killing Movement of 1856-7. Bloomington, 1989. the pyramid "Moctezuma's oracle," an oracle may well have BRUCE LINCOLN (1987) dwelt here. Whatever the answer, the sacredness of this cave Revised Bibliography was such that it had to be preserved by building a shrine over it, then by constructing the immense pyramid over this. Sa- cred space was thus preserved for all time. CAUSATION SEE FREE WILL AND BIRTH AND CREATION. Because of its volcanic formation, DETERMINISM; OCCASIONALISM Mesoamerica is honeycombed with caves. Each is revered, and many are associated with the emergence myth. Chico- rnoztoc ("seven caves") was the place of creation of many eth- nic groups, particularly the Aztec. Its seven caves are repre- In all cultures and in almost all epochs the cave CAVES. sented in ancient pictorial manuscripts and in oral tradition. has been the symbol of creation, the place of emergence of But before the creation of people, the sun and the moon were celestial bodies, of ethnic groups and individuals. It is the made in a grotto. In the myth of the creation of the Fifth great womb of earth and sky, a symbol of life, but also of Sun (the name given the present era by the Aztec), some death. It is a sacred place that constitutes a break in the ho- chronicles state that after one god threw himself into a fire mogeneity of space, an opening that is a passage from one and became transformed into the sun, another god went into cosmic region to another, from heaven to earth or, vice versa, a cave and came out of it as the moon. In a legend of Espano- from earth to the underworld (Eliade, 1959, p. 37). la (Hispaniola), all men were created in one cave, all women All caves are sacred. Some, like cosmic mountains or im- in another (Fray Ramon Pane, in Heyden, 1975). Suste- portant sanctuaries, are considered the center of the universe. nance, also, originated in caves, according to popular belief. Where the sacred manifests itself, the world comes into exis- Some caves were called cincalco, "house of maize"; in them tence (Eliade, 1959, p. 63). Every religious person places corn was kept by the gods. A sixteenth-century Mexican himself at the center of the world, "as close as possible to the chronicle, Historia de Mexico, relates that Centeotl, a maize opening that ensures him communication with the gods" god, was born in a cavern; from different parts of his body (ibid., p. 65). Earth gods live in caves, which are often called cotton and many edible plants grew. According to another "the earth's navel." As the world center, the axis mundi, the early chronicler, Fray Geronimo de Mendieta, a flint knife cave at times blends in religious symbolism with the moun- fell from heaven and landed in Chicomoztoc, where it broke tain. Of the elements in Asian geomancy that determine the into sixteen hundred pieces, from which that number of gods quality of a place for a settlement, a home, or a tomb, moun- was created. The cave, then, is a symbol of the womb. Ac- tains are considered the most important. Their vital energy cording to Fray Bernardino de Sahagun's Historia general de gives them the name of "dragon." This magical energy flows las cosas de la Nueva Espana (the so-called Florentine Codex), into a cave, which is not always a real opening but represents a saying is ascribed to Aztec women of the sixteenth century: an auspicious site. Geomantic caves are those surrounded by "Within us is a cave, a gorge. whose only function is to mountains, where wind is stored and where water, which receive." ENCYCLOPEDIA OF RELIGION, SECOND EDITION CAVES 1469 THE EMERGENCE PLACE. The cave as the center of the world bolizing corn husks or those of other plants) were stored in and place of emergence is found in many traditions. Hopi an artificial cave at the foot of the Yopico pyramid in Te- mythology tells of three worlds under the earth where the nochtitlan, the Aztec capital, and bodies of young women Hopi lived with the Ant People before they found their way sacrificed to Xochiquetzal, the vegetation goddess, were up to the fourth, or present, world.
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