I79A. Kirtimukha/Sisiutl.

(.22.-.24.26.27.28.37.38.40.42.43.52.53.60.65.67.)

The creature has a head or swelling in the middle of the body and snake-shaped processes extending to both sides (from the head, cheeks, mouth) or along the head to profile symmetrically at both ends. In the art of the Nanais, Ulchi, Oroches, Udege, Nivkh, Ainu (less obviously Negidals and Wilta), they are curvilinear about curvilinear, Oroch, Udege, Nivkhov et from a well, they sink; the Goat finds it sleeping, the goats pop up, the Goat puts a vmrnament with central symmetry based on a similar image.

Khmers, Champa, Vietnam, India, Java, Bali, Ancient China, Ancient Greece, Northern Ukrainians, Nanais, Ulchi, Orochi, Udege, Nivhi, (Negidals, Wilta), Ainu, Ipiutak, Tlingits, Haida, Tsimshian, Quakiutl, (bellacula), pentlatch, halkomelem, (tillamook), Veracruz, Zapoteci, Palenque, Chichen Itza, Teotihuacán, Costa Rica (Nicoya), Manabi, Kasma, Cimane.

Burma - Indochina. Khmers: Coral-Rémusat 1937 [relief: a mask (Kāla) without a lower jaw with hands extending to the sides of the head, hands holding a ring; inside the ring is a dancing male figure {Shiva?} , standing with one foot on a (perhaps) three-headed (or tritel) creature (lion, dog?)] : 134, fig. 78; Goloubew 1927 [the preserved part of the bas-relief on the second-floor terrace of the north wing of Ankor Thom Palace: human figures, below them a huge full-face head without a lower jaw with snakes retreating in both directions; the lower pair of snakes seems to come out of the creature's mouth, it holds them with its own hands; where the hands come from is not shown, only the fingers are visible]: fig.9; chams (Hue) [in Champa relief images combine features of Chinese Tao-te and Javanese and Cambodian kāla]: Coral-Rémusat 1937:434; Vietnam (Tonkin) [Ðinh Bang temple, because Chard de l'ame: relief full-face image of a monster's head with dragons moving away from it in both directions]: Coral-Rémusat 1937:134, pl.63a.

South Asia. Hinduism, Buddhism [compositions with a full-face guise in the middle and two in profile left and right are called "kirtimukha" - "personalities of glory"; they usually depict lion faces, sometimes with more or more less anthropomorphic features; known in Hinduism and Buddhism; things like beads or chains often depart from the mouth in two directions, sometimes ending in the heads of animals or snakes; there are in Orissa, in the north- western India in the mountainous region of Garhwal; there are personalities without beads coming out; the deity Bhairav (a variant of Shiva, terrible appearance) in the Pashupatinath temple of Nepal is depicted in a niche in the form of kirtimukha, a separate head with semi-human, half-animal face]: S.I. Ryzhakova, personal communication, 2005; Mohapatra 1991, fig. 46 [Kirttimukha (detail of the bas-relief decoration of the outer side wall of the Parashurameshwar Temple, 7th century AD, Bhubaneswar, capital of Orissa)]; Maretina 2005:22 [=photo on 1 front cover page); "openwork red copper halo", MAE, count 3098-4; under the kirtimukha arch - a seven-headed cobra], 39 [MAE, col. 3086-3; then But ("a snake throne made of clay with colored plaques")]; Skānda Purāna [The moon was the bowl from which the gods drank amrita; Rāhu took a sip, but Vishnu cut off his head, his head remained immortal; when the star swallows, it immediately comes out; King Jalandhara ascetically obtained power, established his own order in the universe, sent R. demanding that Shiva give his wife Shakti; from a place on his forehead between his eyes, S. released a lion-headed demon in the form of an emanation; J. rushed to S., asking for protection; the demon asked for another prey in this case, for he was insatiable hunger; S. invited him to eat his own limbs; he ate himself whole, only his face was left; S. called him his beloved son, the Face of Glory (kīrttimukha); ordered him to stay at his door; who did not honors K., does not honor S.; in Hindu temples, K. - apotropes]: Zimmer 1946:175-182; Ancient India [" South Asian kirtimukha, whose sculptural image is usually placed above the door temple openings are not a pure Indian phenomenon; it goes back to a primitive tradition, apparently common to all Pacific peoples, to protective heads that occupy dominant position in composition "]: Coral-Rémusat 1937:432; Hinduism [kirtimukha is used in decorating the door and window openings of Northern and Southern Hindu temples (Nagara and Dravidian temples), also found on wooden buildings (chenna Kesava); the monster's guise includes features of a goat, dragon and lion with serpentine figures on either side below the face; protruding from the crown two horns; the eyes are round, the cheeks are convex; the mouth is wide open, the lower jaw is missing; a long tongue comes out of the mouth in the form of parallel rows of beads; below the serpentine figures on both sides of the composition a macara with crocodile, shark and dolphin features is placed; each of the mouths turned upwards has a plant]: Frédéric 1960, pl.312 in Suhr 1965:91-92 2c 1960, pl. independent interpretation of the Medusa//Folklore 76:90-103..

Malaysia-Indonesia. Java: Carlson 1982 (Borobudur) [decoration of niches and passages; anthropomorphic mascoid on top; on either side of it, macars descending on the sides of the aisle - snake-shaped creatures with a head monsters at the end (elephant head, bull ears, goat horns; "may symbolize heavenly waters descending to earth"], fig. 3, 4; Coral-Rémusat 1937 (Borobudur) [drawing the relief above the passage with central kirtimukha and macaras extending in both directions]: fig.76; Zimmer 1946, fig. 54 [a statue of Ganesha with kirtimukha on the back of her head; the lower jaw is missing, two small snake-shaped ones extend out of the mouth appendix]; Bali (Hindu mythology): Bandilenko 1982 [Rángda ("widow"), queen of witches and black magic, commands Leyaks (harmful werewolf spirits), sends plague and famine; under at night, he pulls corpses out of their graves, devours children; Demon Lord Barong confronts R. and seeks to pacify her; R.'s appearance is reflected in a mask {with fangs, without a lower jaw}, which is worn a participant in the mystery "Rangda-Barong", which takes place at the main sanctuaries of the ancestral cult]: 367; Covarrubias 1956:183-185 [an image of karang tjeiviri is carved above the gate in stone (round eyes, fanged grinned mouth, palms extending beneath it); in less important places, the demon karang bintulu (one eye in the forehead, grinned teeth, fangs, no lower jaw; the word karang means "rock, reef", but also "precious jewelry", "ikebana"], 299 [figure {original material not specified} in connection with a retelling of the Balinese version of the myth of Rahu's attempt to drink amrita when Vishnu cut off Rahu's head and head began to swallow the sun and moon periodically; there is a head with a grinned mouth, palms extending away from it; four fingers are clenched and directed horizontally, the thumb is down; in the mouth, fangs in upper and lower jaws; teeth are visible only in the upper jaw; Kala Rahu uses them to hold the edge of the moon, shown as a disc, inside which is a woman with high hair and naked breasts sitting at a spinning wheel].

China - Korea. The Zhou Age: Kravtsov 2004 [" Zhou books tell the story of an ogre monster named Taote ("The Glutton"), who was defeated and beheaded by the Yellow Emperor; as a sign of his victory, and edification for descendants, he ordered.. to place the image of the severed head of the ogre on bronze vessels "]: 130; Covarrubias 1954, fig.18 (=Carlson 1982, fig.6a) [jade ornament in the form of an arch-shaped serpentine figure with profiled heads at both ends and a face in the middle]; Boroffka 1929, figs. 47-49 [Zhou bronze vessels with tao-te mask on the body]; Chunqiu or Zhan-guo periods ( 475-221 BC) [ceramic mold for casting bronze objects with a tao-te mask; a face with round eyes without a lower jaw; two serpentine processes extend from the mouth to the sides; the other two extend to the sides nose]: Larousse 1992:147]; Rawson 2002 [liangzhu culture jades, 4000-2500 BC, rather by the end of this period, but no exact dates; big-eyed toothy personalities different from classical tao-te]: 122- 149; Shaughnessy 2005:24 [bi jade disc (symbol of heaven and regality: Laufer 1974:154-173) with a hole; curvilinear ornament with tao-te mask on the outer edge {dated 2500- 2000 BC; but the disc is covered with small convex curls, which is typical for Zhouski products}], 36-37 [turquoise encrusted Erlitou (Henan) bronze plate, 1700-1500 BC], 38 [the tao-te motif first appears on {late} Neolithic jade products in the eastern coastal regions; in the 3rd century BC, the tao-te motif was used to decorate the handles of bronze vessels ( the monster's head holds a ring in its mouth) and was interpreted as an "insatiable monster", although there is no evidence of this interpretation in early {i.e. Yin-Early Zhou} sources], 39 [bronze vessel with cube-shaped body of the Shan-Yin era with a tao-te mask on each side]; Willetts 1970:124 [according to Tso Chuan (4th century description of the events of 1722-250 BC, retelling in J. Legge, The Chinese Classics, Vol. 5, Part 1 and 2 as a commentary on Chun Qiu, London 1872), the Great Yu depicted the monster T'ao-t'ieh on 9 tripods (die neue Kesseln) to give people an idea of it; in In the 3rd century AD, commentator Kuo P'o identifies tao-te with one of the spirits; in the 3rd century BC, in Lü shih ch'un ch'iu, a author named Lü Pu-wei writes that on vessels of the Zhou Tao-te era depicted with one head without a body; he grabbed a man and thought he had swallowed it without noticing that he had already lost his body; thus warning people of impending misfortune], Abb. 13 [drawing a tao mask -those of the yin era or early zhou era with the designation of elements], Taf. 50 [photo of a tripod boiler with this mask].

The Balkans. Ancient Greece [Archaic Gorgon images: full-face guise with tongue sticking out, left and right one snake per profile]: Gimbutas 2001, fig.16b [painting on an Attic amphora , Louvre].

Central Europe. Northern Ukrainians (Chernihiv Oblast, Ostersk District) [A spindle is a viper without a head and tail, with a mouth and eyes under its belly; it crawls without writhing and rushes at a person as soon as it notices it]: Glad 1929:141 (quoted in Gura 1997:301).

Amur - Sakhalin. Nivkhi: Russian Ethnographic Museum, No. 5602-21 (exposition) [carved ornamental image on a board for hanging a cradle; brought by V.N. Vasiliev (1910-1912) from the village. Tygsyg, Sakhalin; at one end there are images of a man and a bear, on the other a snake (?)] ; Kocheshkov 1995, figs. 1, 2 and 4 [ornaments on different objects], color fig. 6 [headphones], 7 [stockings and mittens]; Fitzhugh, Crowell 1988, fig. 287 [paper (the same as birch bark) template for application clothing ornaments; in the center there is a round-eyed face without a lower jaw, spiral-shaped processes along the edges]; Nanais: Kocheshkov 1995, Figures 2, 15, Color Figure 6; Fitzhugh, Crowell 1988, 288 {probably , Nanais - "Lower Amur"} [salmon leather clothes, embroidered ornamental elements of a round-eyed face without a lower jaw]; Okladnikov 1981, fig. 23, 50, 68; Ulchi: Kocheshkov 1995, figs. 1, 9, 10; Okladnikov 1981, fig. 50 [false ornament on the back of a fishskin dressing gown]; Udege people: Kocheshkov 1995, Figures 1.14, 7-9; Orochi: Kocheshkov 1995, Figure 3.

Japan. Ainu [ornaments on women's robes]: Munro 2002, No. 70-77, 701, 713.

The Arctic. Ipiutak [burial ground on the coast of the Chukchi Sea, Point Hope, mid-1st millennium AD, Paleoeskimos ipiutak culture; composite bone mask (details may have been attached to the unpreserved wooden base); on top there is a small guise with round eyes without a mouth; snake-shaped creatures framing the mask on the sides extend from it to the left and right; below is another guise with an open toothless mouth; from lower lip shoots depart]: Larsen, Rainey 1948, fig.39 (drawing); Snow 1976, fig.166 (photo).

NW Coast. The Tlingits [mountain goat hair apron that reproduces a painting on a similar leather shamanic object (shaman's painted waist robe); the central figure has a full-face beaver tail at the bottom and It is considered an image of a Beaver with a full-face face on his body; two processes extend from head to side; like the head, they are on the belt of a character wearing an apron (fig. 9, photo of a man in full vestments; fig. 10 shows a photo of the interior of the chief's house, where this apron is visible, among other ornamented objects), which corresponds to the images of Sisiutl in the Quakiutl]: Samuel 1982, fig. 8; hyda : Bringhurst 2004, fig. 10 [low-relief image made of mudstone (black slate): A raven (with a spear or harpoon in hand, on the bow) and the Mushroom are sailing in a boat depicted as a living fish-like creatures; below the boat, a full-face guise with big round eyes, a wide mouth with small teeth, and processes extending left and right, ending in something like a beak, with an eye in front of it]; Mundkur 1984, fig.32 [shaman amulet for capturing a patient's soul taken away; bone inlaid with an abalone shell; face in the center, open mouths at the ends; {similar to Tsimshian amulets}]; tsimshian: Bastien 1999 [two soul catches (shaman amulet for catching a patient's soul taken away; 1840-1860); are bone tubes encrusted with an abalone shell; at both ends there is a mouth with teeth; in in the center on the side of the lower one is a face with arms]: 22; 2005 [same, 1780-1820, perhaps a hyda, not a tsimshian; the tubes are curved, from the horn of a mountain goat, the upper one is encrusted with an abalone shell and metal {pictured metal is not visible}]: 44; (cf. Barbeau 1953 [collecting firewood, the chief's daughter finds a larva, brings it home, breastfeeds; the larva grows, devours all the food supplies in the village; buries into the ground, on the head at both ends of her body, which stretches from one end of the village to the other; in order not to starve, people tear off the monster, chop it to pieces, leave the village, leaving a woman in it; mountains with a jagged silhouette beyond the Fort Rupert - pieces of the monster's body]: 239); quakiutl [most data concerns sisiutl: a snake with heads at both ends of the body; each head has a horn-shaped, curved protrusion at the end; in the center on the body there is a full-face anthropomorphic head with two similar horns]: Barbeau 1953:251, fig. 214 [a wooden figure of a man to the waist; in the lower abdomen, the central guise of a sisiutl, instead of legs, side serpentine sisiciutl shoots in a typical quakiutl interpretation (with a horn, a curl on the nose, a tongue sticking out)]; Boas 1897 [sisiutl has a head with a horn at each end of the serpentine body, a full-face human head with two horns in the middle; sisiutl can turn into fish (if you eat it, you die) and into a boat driven by fish fins]: 371-372, pl.41 [painting on the wall behind which the bedroom is located; a long sisiutl above the door to the room; in the middle above the serpentine body there are two schematic anthropomorphic heads without horns, one next to the other; profile heads have two horns; birds attack the monster; on the left is a crane (above) and a thunderbird (below); on the right is an eagle (above) and a raven (below)], fig.167 [belt in the form of c.], 168-169 [knives in the form of c]; Coe 1972 [carved timber above the front wall of the house], figs. 89, 94; Gunn 1966 [horizontal bar inside the house]: 13; Harner, Elsasser 1965 [wooden mask]: 44-45; Macnair, Hoover, Neary 1984:150, fig.50 [wooden mask]; Rock 1924, Abb.1 (by Jesup North Pacific Expedition, Vol.v, pl.49) [wooden mask]; Stewart 1979 [images of siciutl by contemporary artists]: figs. 111-115, 156; (cf. bellacula [brothers fish in a river far from the sea; one touches salmon, which jumps ashore himself; the eldest says that salmon do not live in rivers like this, that it is sisiutl (monstrous salmon/snake with heads on both ends of the body); the youngest believes him, the middle two eat imaginary salmon; their bellies burst, they die]: McIlwraith 1948 (1): 658-659).

The coast is the Plateau. Halkomel [tits are a snake with heads at both ends of the body; sticks them out of the lake; heads 15 cm in diameter, with round ears, with red circles on the crown; the black round body is more meters across; can stretch, but there is bloating in the middle; quacks like a duck]: Duff 1952:118; pentlatch [the flaming Thunderbird belts they shoot at home are made of Aihos skin is a snake-shaped creature with heads at both ends of the body, similar to the Quakiutl Siciutl; A. can turn humans into stone]: Thompson, Egesdal 2008:102-103; (cf. tillamook [South Wind (SE) comes to a man with a belt of two living snakes; asks him to be vilified; he warns that the belt is dangerous; when SE wears a belt, the snakes begin to squeeze his body, bite into the flesh; he can't take it off himself, the owner takes his belt back; to take revenge, SE turns his excrement into a bird (Lucky Bird), the owner of the belt and his son try to shoot her unsuccessfully, son {it is further clear that the owner of the belt himself} climbs a tree, it grows to the sky, where an arrow hits a bird, it turns out to be a bunch of crap; the owner of the belt goes down, creates a whale, he takes SE to sea; after a few months it sails ashore, SE jumps ashore]: Thompson, Egesdal 2008:36-38).

Mesoamerica Totonaki (?) [a mascoid on a stele from El Mesón, Veracruz, in the form of a serpentine figure with profiled heads at both ends and a schematic face in the middle]: Covarrubias 1954, fig.18 (=Carlson 1982, fig.6c); Teotihuacan [table of Teotihuacan glyphs, most in the form of kirtimukhi/tao-te; {without sources and comments}]: Adams 1977:169; Chichen Itza [golden disc from the sacred cenote; curb - four (each four sides) full-face faces with large round eyes without a chin or mouth with serpentine shoots in both directions; perhaps the four more stylized images separating them are based on the same pictorial diagram]: Lothrop 1952:47; Sharp 1975 [disc drawing and comm.: The sacred cenote discs have detailed convergences with the images on the southern El Tajin ball court; likely dating - 900 AD, a little before the Toltec invasion and/or the Toltecs came to Yucatan not directly from Tollan, but via Veracruz]: 20-21; Zapotecs: Covarrubias 1954, fig.18 [(=Carlson 1982, fig.6b); mascoid on the urn, Oaxaca, in the form of a serpentine figure with heads in profile at both ends and a face in the middle]; Marcus, Flannery 1996 [painting on the wall of burial chamber No. 105; walking in the center from right to left, two men and two women in luxurious clothes; the "jaw of the sky" motif framing from above indicates that the characters belong to the royal family]: 212, fig.250; Palenque [end Classical Period, relief depicting the upper part of the doorway, Building E; detailed drawing in Schele, Miller 1986, fig.22, p. 45: The Celestial Monster]: Milbrath 1999, fig. 7.5a (=Garza Camino 2007, fig.9).

Honduras - Panama. Western Costa Rica (Nicoya Peninsula) [1-6th century AD jade pendant in the shape of a full-face bat to the left and right from which crocodile heads move in profile]: Maurer, Hennen 2002, No. 110:137.

Ecuador. Prov. Manabi [found in 1956 near the village of Jama, when the river washed the shore, probably part of the burial headdress, gold with platinum; the monster's face is full face, without a lower jaw; from the mouth or rather serpentine processes extend to both sides of the cheeks, at the ends the snake's head is in profile, with its mouth open]: Cháves 2006:35-36, Abb.3.

The Central Andes. Huaca A, Mojeque, Casma Valley, southern Peru's North Coast, mid-2nd millennium BC, rock slab relief (the oldest stone relief in the New World) [snake with two tails facing right and left, and head in the center; on the back of the plate there is a relief in the form of an open palm]: Burger 1995, fig. 68; Pacopampa, northern mountainous Peru, mid-2nd millennium BC [stone slab with images; barefoot prints on one side; a snake-shaped creature with two tails and a head in the middle on the other]: Burger 1989, fig. 3.4; 1995, fig. 92-93 (drawings of images from Moheke and Pacopampas also in Bischof 1994, fig. 25); Vicus culture, far north of the coast of Peru, first half of the 1st millennium BC [a face without a lower jaw with serpentine processes extending in both directions; burial nose pendants, copper-gold alloy]: Horkheimer 1968, Taf.II.6; Morris, Hagen 1993, fig. 56.

(Wed. Montagna - Jurua. Amahuaca [coto machaco (coto -howler monkey, machaco - from ket. machacuay - snake) in the form of a long thick red snake wraps around a tree trunk or branch, one head above, the other below, sucks a hunter from a distance of 50 m, screams like a howler monkey]: Carneiro 1964:11).

Eastern Bolivia. Cimane [people knew how to turn into otters; they ate all the anacondas, was left alone with a huge head in the middle of the body and tails in both ends; killed those who entered the water; the eagle took it to the end of the world; out of blood, stingrays appeared that dripped into the water, and rattlesnakes that fell to the ground]: Hissink, Hahn 1989, No. 16:68.