Mythology guarani

The Mythologie Guaraní refers to the beliefs of the people Guaraní localized in the zone Amazonia nne of the South America, and in particular the people originating in the Paraguay and the areas surrounding the Argentine, the Brésil, and the Bolivia.

Overall picture

There does not exist any hard copy of old the Mythe S and the Légende S associated with the Guaraní people. The language Guaraní was transposed in form written only with the arrival of the Jésuite S which developed a C-W communication and a clean Grammaire. Before that, the totality of their religious beliefs was thus transmitted only by oral way. This explains why accounts on the God X, and the myths and legends associated, can vary from an area to another. The regional differences can be so important that they allot sometimes a different role to the same divinity.

Although a great number of people of Guaraní origin was integrated into the modern society and that their beliefs faded or were replaced by the Christianisme (due mainly to the work of evangelization of the missionaries Jésuite S of the 16th century), several their major beliefs are always in force in the rural areas of the Guaraní area. The myths and legends can thus remain at our time.

Myths founders

As opposed to what one thought, the people guaraní was not monotheist. Also, although Tupá was a divinity of first order, there were other supreme gods who created the " Ground without Badly " and which is at the origin of the other gods. The missionaries Jesuits will draw advantage from the central place of Tupá by identifying it with the Christian god to divert the initial direction of the great myth founder.

Théogonie and cosmogony guaraní

The guaranís believed that at the origin of times was the Chaos, formed of the primitive Nébuleuse ( Tatachina ) and of the original winds. Ñamandú , also called Ñanderuvusú, Ñanderuguasu (" our large-père") or Ñanderu Pa-patenonde (" our first old large-père") created for itself itself starting from chaos.

The process of autocreation of Ñamandú is divided into stages, with the manner of a Plante: it was based on its roots (divine plants of the feet), extended its branches (arms with budding hands of fingers and nails), built its summit (a diadem of flowers and Yeguaka feathers) and was drawn up like a tree. Once its completed creation, the heart of Ñamandú started to radiate, which eliminated the Ténèbre S primitives. It then decided to create the Creative Word ( Ayvú ) which will be entrusted thereafter to human to allow the development of the Langage.

It finished the creation of its body by generating the other principal gods who will help it to achieve his heavy spot: Ñanderu py' has guasu (the father of the words, literally " Our father with large the cœur"), Karaí (the Master of the flames and solar fire), Yakairá or Yaraira (the Master of the fog, the fog and the smoke of pipe that breathes the Shamans) and Tupã (the Master of water, the rains and the thunder). He to them was granted the conscience of their own divinity and the crowned gasoline of the Ayvú .

The four companions carried out then the creation of the first Earth. Ñamandú crossed two indestructibles sticks and posed the Earth above. In order to make sure that the original winds would not carry it, it attached it using five crowned palms: one in the center and the four others at each ends. One in direction of the residence of Karaí (towards the west), the second in direction of the origin of the new winds (in north), the third towards the residence of Tupã (in the east) and the fourth in direction of the origin of the primitive Space time (in the south). The Firmament rests on these columns.

Concurrently to this ground, named Yvy Tenonde (Original Earth), it created the sea, then the day and the night. They started to populate it animals and to create the first plants. The men appeared thereafter and cohabited with the gods. The men, the animals and the plants which live this world are only one simple reflection of those created originally by Ñamandú.

The cycle of the two brothers

Ñamandú met Ñanderu Mba' ekuá (" our father savant") and proposed to him to leave there in search a woman. For that, they built a container of Glaise and recovered it. When they reopened it, Ñandesy (" our mère") in arose.

Ñandesy made love with the two gods and generated a son of each one. When Ñamandú have wind of the Adultery of his wife, it recovered her business and withdrew itself in its celestial residence. Given up, Ñandesy left to research her husband but it was lost in way and was devoured by Jaguar S before to have been able to be confined. Nevertheless, being of divine origin, the children survived and were nourished by the grandmother of the jaguars. The twins prénommaient Ñanderyke' there (the big brother), wire of Ñamandú ; and Tyvra' I (the little brother), wire of Ñanderu Mba' ekuá .

After a succession of adventures and mishaps, the problems continued with Añá (the enemy uncle but nevertheless of the twins) which tried to return the impossible life to them. The two brothers succeeded in putting themselves safe from joining the eternal residence of Ñamandú . They also found there their mother who had been ressuscitée by her husband. Once over there, Ñamandú granted divine capacities to them and allotted the control of the Day to Ñanderyke' there , which changed then name for Ñanderu Kuarahy (“our father the Sun”), and that of the night with Tyvra' I , which one then called Ñanderu Jasy (“our father the the Moon”).

The cycle of the Flood

Destruction of the first Earth and creation of the second Earth

On Yvy Tenonde , the first Earth, the men lived at the sides of the gods. They did not miss anything and they never fell sick. However, one of, named them Jeupié , transgressed largest of the taboos: the Inceste, while sleeping with the sister of her father. The gods punished this act by a Déluge ( Mba' e-megua guasu ) which destroyed the first Earth and they left food in the skies.

Ñamandú then decided to create a second Ground, imperfect, and requested the assistance of Jakairá which spread the vivifying Brume on the new ground. The survivors of the flood were installed then on this new Ground where the disease, the pains and the sufferings reigned. The men of this new Ground, called Yvy Pyahu , consequently sought to turn over towards the first Earth, the " Ground without Mal".

Third Earth

The myths guaraní transmitted by the oral tradition speak about a third rebuilding which would give day to a Ground without imperfection. Despite everything, although they await the arrival of this new Ground, the men can have access to Yvymara' e&ytilde; , since they observe an irreproachable behavior with respect to the Communauté. Neither the punishments, nor the bad luck or the tests will exist on this mythical Earth.

Guaraní myth of Creation

Tupã is the first figure which appears in the majority of the Guaraní legends during the creation of the world. It is about the supreme god of any creation. With the assistance of the lunar goddess , Arasy , Tupã went down on Ground on a hill from the area from Aregúa, with the Paraguay, from where it created all that one can find on the surface of the Earth: oceans, forests, animals… It is known as also that the star S were created at this moment.

Tupã gave rise to then the Humanité in a ceremony worked out, where it worked two statues of Glaise of a Homme and a Femme, starting from several elements of Nature. After having insufflated the life in these forms human, it left them in company spirits of the Good and Evil. According to the majority of the Guaraní myths, the Guaraní people were the first people to take life, from which then all other civilizations go down.

It should be noted that the creation of the man appears in this form only starting from the evangelization of the Jesuits who “amalgamated” the various stories and mythical legends of hero guaraní. All corresponded then to the Genesis from the point of view of the anthropogenèse.

Primitive humanity

The first human ones to be created by Tupã was Rupave and Sypave, whose names mean Père and Mère of the people . The couple had three wire and a great number of girls. The first wire was called Tumé Arandú , and was regarded the wisest man and as large the Prophète of the Guaraní people. The second, Marangatú , were a benevolent and generous commander, and were the father of Kerana , the mother of the 7 legendary Monstre S of the Guaraní myth. Their third wire, Japeusá , were regarded dice its birth as a liar, a robber and a swindler, which did not act that without the knowledge them people to draw advantage from it. It finishes by Suicide R, while drowning, but ressuscita in the form of a Crabe, and for this day, all crabs have been condemned to go to back just like Japeusá.

Among the girls of Rupave and Supave, one finds Porâsý which was sacrificed courageously to remove the world from the one of the seven legendary monsters by reducing its capacities (and thus capacity of the Evil).

It is considered that several of the first human ones carried out their rise with their death and became thus minor divinities.

Seven legendary monsters

Keranan , the splendid girl of Marangatú , was captured by the personification or the evil spirit called Tau . Together, they had seven wire which were cursed by the Arasy goddess. This one made them all monstrous except one. The seven are characters of prow of Guaraní mythology, and while minor or same gods the first men are forgotten, these sept-là remains long-lived in the collective memory. In certain rural areas, they are still venerated.

The seven children of Tau and Kerana are, by order of birth:

Teju Jagua , the god of the caves and the Fruit S;
Mbói Tu' I , the god of the rivers and the watery creatures
Moñái , the god of the fields. It was overcome by the sacrifice of Porâsý ;
Jasy Jaterei , the god of the nap, the only one not to resemble a monster;
Kurupi , the god of the Sexuality and the fertility;
Ao Ao , the god of the hills and the Mountain S;
Luison , the Dead god of the .

Other important gods and characters

Angatupry , the spirit of the Good, opposite of Tau;
Pytajovái , the god of the War;
Pombero , the spirit of the mischievousness;
Caá Porá , strange female phantasm and changing Jungle;
Caá Yarí , mistress of the Subdued, goddess of the silver plated hair and who rewards the men in their offering grass for subdued;
Abaangui , the god to whom one allots the creation of the Moon;
Jurupari , a god who can be venerated only by the men. Its worship is present only in tribes isolated from the Brésil;
Yande Yari , “large the mother”, the spirit of the Parapetí river in Bolivia.

Sources

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