Academic literature on the topic 'Water deities'
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Journal articles on the topic "Water deities"
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Bevan, Elinor. "Water-birds and the Olympian Gods." Annual of the British School at Athens 84 (November 1989): 163–69. http://dx.doi.org/10.1017/s006824540002089x.
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Of over 1000 images of birds found in sanctuaries, approximately 300 may be interpreted as water birds: they are found in sanctuaries of female rather than male deities. The cult and ritual reasons for bird offerings and representation are discussed.
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Wellens, Koen. "Resilient Cosmologies: Water Deities and Divine Agency in Post-Mao China." Anthropological Forum 27, no. 4 (February 2017): 365–81. http://dx.doi.org/10.1080/00664677.2017.1284042.
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Meer, T. P. "CULT OF WATER IN ANCIENT GREECE AND ROME. BRIDGES AND HYDRAULIC STRUCTURESAND." Landscape architecture in the globalization era, no. 4 (2020): 43–55. http://dx.doi.org/10.37770/2712-7656-2020-4-43-55.
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Water was the main factor in choosing where to build settlements. Large civilizations - Mesopotamian, Egyptian, Greek and Roman, settled around the Mediterranean Sea and developed thanks to the waters of rivers and seas. The power of water was embodied by the Greeks in Gods and small deities, such as: Poseidon, Aphrodite, Naiades and others. The heyday of large ancient cities during the Roman period is associated with the construction of bridges and aqueducts. Water was assigned a significant role in the culture of local traditions. Residents of ancient cities have built many technical structures designed for water supply, irrigation of fields, sewerage and simply in honor of the worship of gods, patrons of water.
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Andaya, Barbara Watson. "Rivers, Oceans, and Spirits: Water Cosmologies, Gender, and Religious Change in Southeast Asia." TRaNS: Trans -Regional and -National Studies of Southeast Asia 4, no. 2 (June 6, 2016): 239–63. http://dx.doi.org/10.1017/trn.2016.2.
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AbstractWater in many different forms and contexts is of central significance in Southeast Asia, and these differences are reflected in the vast range of spirits and deities. Despite wide variation, the most obvious distinction is between spirits associated with fresh and salt water. Those linked to water associated with fertility are typically regarded as female and sympathetic to human requests for assistance. By contrast, the spirits who inhabit turbulent river waters and patrol the shorelines may be male, female, or only vaguely gendered. Although they can be capricious and sometimes cruel, they are nonetheless amenable to individual or communal supplication. The same ambiguity is exemplified by the sea spirits, who extend rewards to those they favour but inflict harsh punishments when their anger is aroused. Yet regardless of their nature or the place with which they were associated, the ‘power base’ of indigenous spirits was always locally concentrated. The limitations in their reach help explain the appeal of cosmologies that extended across a much larger area, and even across the entire globe. The accompanying conceptualization of new and benevolent beings is especially evident in the maritime environment. Here human activity is male-dominated, and the male divinities and saints associated with supra-local belief systems might appear to be the natural guardians of mariners. Even so, culturally entrenched ideas of connections between water and maternal care facilitated the adoption of female deities as protectors of ocean-going voyagers.
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Porta, Erica Lynn, and Aaron T. Wolf. "Intrinsic and Spiritual Dimensions of Water at the Local Scale, and the Disconnect with International Institutions." Sustainability 13, no. 16 (August 10, 2021): 8948. http://dx.doi.org/10.3390/su13168948.
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Local and indigenous populations the world over ascribe deeply and explicitly spiritual attributes to water. Springs, wells, and rivers are the homes of deities, have divine healing powers, and enhance processes of spiritual transformation. These attributes are rarely expressed in global declarations related to sustainable water management and are found only implicitly in a handful of international water treaties. This paper uses a multi-scalar lens to identify areas of disconnect between community-specific intrinsic and spiritual dimensions of water, regional management institutions or international agreements, and global conventions. The scale-based structure of the article highlights the systems-based connections, and disconnections, from global to local-scopes of dimensions of water enshrined in different institutions.
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Fredengren, Christina. "Personhood of Water: Depositions of Bodies and Things in Water Contexts as a Way of Observing Agential Relationships." Current Swedish Archaeology 26, no. 1 (June 10, 2021): 219–45. http://dx.doi.org/10.37718/csa.2018.13.
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This paper stems from a curiosity about relationships between water, depositions, life, death and sacrifice. It probes into how traditional binaries such as nature/culture, human/animal, alive/dead and language/reality were addressed in Irish medieval place lore, using critical posthumanist theory to explore ways in which agential powers were not merely ascribed to the environment, but also observed and acknowledged by people in the past. It also considers how the agentialities of both artefacts and waters could have affected and made their way into human storytelling. In so doing, the paper presents a contribution from archaeology to the emerging field of environmental humanities, offering research that could entice us to sharpen our environmental sensibilities and respond to environmental change. Depositions of things and bodies in wet contexts are often understood as sacrifices made to deities located in the otherworld. However, there is plentiful evidence in archaeology and in medieval place-lore to suggest that waters were observed as being alive, as immanent beings, as more-than-human persons who could have received these depositions as gifts. This study explores how depositions would have added to and reconfigured such water-personhood in locally and regionally-situated ways, and how they may also have worked as apparatuses for paying close attention to the water environment.
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Tomotari, Mikako. "A Study of the Buddhist Stone Reliefs of Mt. Hiko and the Influence of Shugendo in the Kyushu Region." Religion and the Arts 21, no. 4 (2017): 459–89. http://dx.doi.org/10.1163/15685292-02104001.
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Shugendo, which prospered during Japan’s Middle Ages, valued ascetic practices and fused mountain worship with Taoism, Shinto, Buddhism, Animism, astronomy, and medicine. However, since it was transmitted via oral tradition from one generation to the next, limited evidence can be found. Therefore, this essay analyzes 3D imaging data of stone reliefs found at Mt. Hiko, located in the Kyushu region of Japan, to discern whether the carvings depict certain deities and how the Sanskrit characters found in the moon circles represent Shugendo thinking. In addition, it examines how the influence of Shugendo art spread throughout the Kyushu region, Kiyomizu (Kagoshima Prefecture), and Aoki (Kumamoto Prefecture) as well as reassesses its cultural significance. With regard to the former, the results show that a relief of a seated Amitabha was engraved between two other deities: the Mahaasthaamapraapta and Avalokiteśvara. Concerning the latter, the findings reveal that these were the locations of Amitabha worship by the esoteric Tendai sect, which revered “the water” (rivers) and represented an association among Mt. Hiko, Kumano, and Aoki.
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Andrews, Ashlee Norene. "‘Gopāl is my Baby’: Vulnerable Deities and Maternal Love at Bengali Home Shrines." Journal of Hindu Studies 12, no. 2 (August 1, 2019): 224–41. http://dx.doi.org/10.1093/jhs/hiz011.
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Abstract This article utilises interviews I completed with Hindu Bengali women in Kolkata, India, concerning their practices of domestic shrine care and worship. I illustrate how the loving relationship women build between themselves and their domestic deities—a relationship women describe as the marker of bhakti—is fomented through their daily caretaking of deities such as Gopāl, the toddler form of Kṛṣṇa found in many Kolkatan home shrines. While male Brahmin priests oversee pūjā in Kolkata’s Hindu temples, it is often the mothers, daughters, and daughters-in-laws that are responsible for the care and daily worship of the domestic shrine, where such work is deemed ‘a woman’s duty’ and is assimilated within the domestic responsibilities that Bengali women traditionally undertake. Household shrine care and worship varies but generally consists of acts that one might show to a beloved family member such as feeding and offering water; cleansing, dressing and adorning; gift-giving; decorating a comfortable living space; and waking and putting to sleep. Bengali women explained to me their authority over the domestic shrine by citing their maternal capacity to love to suggested that they were more apt and skilled than men to care for the physically vulnerable deities at home. When noting this, they often mentioned the needs of the child-god Gopāl and their feelings of maternal love and devotion that his presence evokes within them through his depiction as a chubby toddler, crawling on his hands and knees with one hand that is extended outwards; much like a child asking to hold the hand of his parent. This article examines how both the familial necessity of caretaking demanded by the home deity and the imagining of the deity as physically vulnerable promote the development of this bhakti relationship between the female devotee and deity within the contemporary Bengali home.
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Kulikov, Leonid. "The First Woman Yamī, Her Origin and Her Status in Indo-Iranian Mythology: Demigoddess or Half-human? (Evidence from R̥gveda 10.10, Iranian Parallels and Greek Relatives)." Studia Ceranea 8 (December 30, 2018): 43–75. http://dx.doi.org/10.18778/2084-140x.08.03.
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This paper focuses on the mythology of Yamī and her twin-brother Yama (the first humans according to Indo-Iranian mythology), their non-human origin and some aspects of Yamī’s behaviour which presumably betray a number of features of a female half-deity. The relationships between Yamī and Yama are the central topic of the dialogue hymn Rgveda 10.10, where Yamī attempts to seduce her twin to incest in order to produce offspring and thus continue the human race. This offer is refused by Yama, who refers to the inappropriateness of incest. Although Yamī and Yama are humans according to the Vedic tradition, their origin from two half-deities – a Gandharva father and an Apsara mother – remains inexplicable: how could a couple of non-human beings (half-deities or demons) give birth to humans? Obviously, the mythological status of the twins should be reconsidered. I argue that at least one of them, Yamī, retains immortality and some other features of the non-human (semi-divine) nature. On the basis of the analysis of the Yama and Yamī hymn and some related Vedic texts, I argue that this assumption may account for certain peculiarities of Yamī’s behaviour – particularly her hypersexuality (which can be qualified as demonic type of behaviour), as opposed to the much more constrained, human type of conduct displayed by Yama. Given the notoriously lustful character of the Gandharvas, an origin from this semi-divine creature may account for Yamī’s hypersexuality. Although the word gandharvá- does not have Indo-European etymology, we can find possible Indo-European parallels. In particular, the Gandharvas are comparable with the Centaurs, which cannot be etymologically related but possibly originate in the same non-Indo-European source. There are some reasons to assume that both words are borrowed from the Kassite language and mythology, which, in turn, may have been related to the language and culture of the Proto-North-Caucasians. Although we do not find exact equivalents of Yamī outside of the Indo-Iranian pantheon, indirect parallels can be found in other Indo-European traditions. The Apsaras (water nymphs) can be compared to a variety of water deities (nymphs) in Greek mythology, such as the Naiads, or to the Slavic rusalki.
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Showleh, T. "Water management in the Bronze Age: Greece and Anatolia." Water Supply 7, no. 1 (March 1, 2007): 77–84. http://dx.doi.org/10.2166/ws.2007.009.
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While the water management systems of Minoan Crete are legendary, water management on the Greek mainland in the Mycenaean period also shows a high degree of technological sophistication. Projects considered in this paper include the draining of the Kopais Lake, generally agreed to be one of the greatest engineering achievements of early antiquity; the cistern at Mycenae with its corbelled access tunnel cut deep into the bedrock of the citadel; the twin springs at Tiryns, with their underground passageways approached through the massive ‘cyclopean’ walls; and the North Fountain on the Mycenaean Acropolis of Athens. These Mycenaean systems are compared with the remarkable underground water supply system at Troy uncovered by the recent excavations led by Manfred Korfmann, a structure which may date to the beginning of the 3rd millennium and which appears to be invoked among the deities of Wilusa (Troy) in the early-13th century treaty between Muwattalli II of Hatti and Alaksandu of Wilusa (and which may be a precursor of the famous Persian qanats).
Dissertations / Theses on the topic "Water deities"
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Bloom, Phillip Emmanual. "Descent of the Deities: The Water-Land Retreat and the Transformation of the Visual Culture of Song-Dynasty (960-1279) Buddhism." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10948.
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This dissertation identifies a paradox at the heart of the visual culture of Song-dynasty (960-1279) Buddhism. On the one hand, as the celestial pantheon expanded, it was conceptualized in ever more bureaucratic ways, mirroring the growth of the terrestrial government itself. On the other hand, the boundary separating that supramundane realm from the human world became decidedly more permeable; ghosts and deities became an omnipresent part of daily life. How to treat these two contradictory phenomena--one pointing to rational orderliness, the other pointing to unpredictable unruliness--posed a distinct problem for Song visual artists, spurring the development of new strategies of pictorial representation and forcing reflection upon the nature of representation itself. Chinese Buddhist art was never to be the same again. I argue that the key to understanding these new forms of art lies in the Water-Land Retreat (Shuilu zhai), a massive, icon-filled ritual of decidedly cosmic pretensions. The patterns of practice and strategies of visual representation associated with this ritual constitute a system that radically broke with earlier Chinese tradition. Practitioners of the liturgy created an open ritual syntax that allowed it to take on myriad forms in accordance with its sponsors’ needs, while also allowing it to absorb deities and practices from non-Buddhist traditions. This dissertation examines these phenomena in three parts. Part 1 excavates the social place, methods of practice, and visual profile of the Water-Land Retreat in and around the Song. Relying extensively on paintings from the Jiangnan region, cliff carvings from Sichuan, and numerous liturgical manuscripts, I argue that image and practice are inextricably bound in this ritual. Part 2 focuses on the motif of the cloud in Water-Land-related images and texts. Through an examination of images of cloud-borne descending deities, I contend that this nebulous motif became the locus for reflection on the mediational nature of representation. Finally, Part 3 addresses the bureaucratization of ritual practice and pictorial production in Song Buddhism. I argue that practitioners of the Water-Land Retreat simultaneously embraced and transcended a bureaucratic idiom drawn from Daoism and contemporary government to create a new Buddhist vision of the cosmos.History of Art and Architecture
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Deiter, Patricia Anne. "A biography of Chief Walter P. Deiter." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq30462.pdf.
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Nováková, Barbora. "Kulty vodních božstev v kontextu vztahu státu a lokálních božstev za dynastie Nguyễn." Doctoral thesis, 2020. http://www.nusl.cz/ntk/nusl-437120.
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The topic of this work is water deities under the Nguyễn dynasty (1802-1945) in the context of state's relationship with local deities. Vietnamese rulers were striving to integrate locally worshipped deities into the state cultic system throughout Vietnamese history, and these efforts climaxed under the Nguyễn, the last Vietnamese dynasty, whose state cult stemmed from older Vietnamese tradition of the Confucian repertoire. Based on study of primary sources this work addresses the relationship of state power and local deities in 19th century. This relationship was differentiated, dynamic and full of compromises, despite the proclaimed state's power over local deities. Focusing on water deities and trying to classify them the state power's tendency to penetrate remote parts of the realm as well as its lowest administrative levels through official recognition of local deities is apparent. Within this process local water deities were transformed from ambivalent nature deities into quasihistorical heroes embodying state promoted Confucian values. These tendencies are apparent in the case of specific water deities, brothers Trương Hống and Trương Hát, worshipped in Bắc Ninh province in the north Vietnam. Key words water deities, religion, Vietnam, religious policy, Confucianism, Nguyễn dynasty
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Silva, Jaime Moreira Ribeiro da. "O ambiente aquático da Baixa Mesopotâmia e os seus significados simbólicos (IV- III milénios a.C.)." Master's thesis, 2020. http://hdl.handle.net/10362/112029.
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Nas décadas recentes, a historiografia tem vindo a identificar uma necessidade imperiosa de compreender a relação complexa entre os seres humanos e o resto do mundo natural, para melhor reconstituir o passado. Naturalmente, a água, por ter permitido a vida no planeta Terra e, como tal, se assumir como basilar às sociedades humanas, diacronicamente, tornou-se um objecto de estudo académico fundamental. Embora tenha sido profundamente analisada, por diversas ciências, ainda hoje a substância aquática é considerada misteriosa, provocando no ser humano uma sensação dual, de temor e fascínio, que o impele a tentar dominá-la a todos os níveis. No que diz respeito à civilização mesopotâmica, o elemento aquático era tão fundamental que até a sua designação grega o integrava, “terra entre os rios”. De facto, as águas doces, mas também as salgadas constituíram a base para o desenvolvimento deste mundo, já que os diferentes ambientes aquáticos, como os sapais, os lagos desérticos, os rios e o Golfo Arabo-Pérsico, exponenciaram as práticas agrícolas e piscatórias, assim como a comunicação comercial, interna e externa. Este contexto concreto, por seu lado, impeliu à elaboração de representações simbólicas aquáticas, por parte dos seus habitantes, que expressam um entendimento específico do meio ambiente que os rodeava. É, então, sobre as construções simbólicas relativas ao ambiente aquático da Baixa Mesopotâmia, entre o IV e III milénios a.C. - contexto geográfico-temporal onde se identifica a origem e a consolidação desta civilização - que a presente dissertação irá discorrer. Para tal, identificámos um corpus textual e iconográfico com múltiplas referências a divindades,
animais e ambientes aquáticos diversos, que serão analisadas de forma interligada. Recorrendo ainda a uma perspectiva interdisciplinar entre História das Religiões e História Ambiental, procurar-se-á reavaliar a construção simbólica do elemento aquático no contexto referido, ao mesmo tempo que se procurará ensaiar uma reconstrução deste mundo natural.Within the last decades, historiography has identified the need to analyze the relation between humans and the rest of the natural world, to better understand the past. Given that water was responsible for life on planet Earth, and as such is, diachronically, crucial for human societies, it became a fundamental subject within academia. Although water has been profoundly analyzed by several sciences, still today it is considered mysterious, provoking a dual feeling, of both awe and fear, which impels humans to control it, at many levels. In what concerns the Mesopotamian civilization, the aquatic element was so fundamental that even its Greek designation integrated it, “land between the rivers”. In fact, fresh but also salty waters were the basis for the development of this world, given it encompassed different aquatic environments, such as marshes, desertic lakes, rivers and the Persian-Arabic Gulf, that allowed the development of agricultural and fishing practices and the internal and external commercial communications. This concrete context, in turn, impelled the development of aquatic symbolic representations, by its inhabitants, which expressed specific understandings of their natural world and surroundings. Hence, the present MA dissertation will focus on the multiple symbolic elaborations related to Lower Mesopotamia’s aquatic environments, between the 4th and the 3rd millennia BC, a geographical and historical context that saw the rise and consolidation of this civilization. To achieve our goal, we identified an iconographic and textual corpus, which comprises several references to aquatic deities, animals and environments and that will be analyzed together. Following an interdisciplinary approach, which intertwined History of Religion and Environmental History, we aim to reevaluate the aquatic symbolic construction of this context, as well as to essay a reconstruction of this natural world.
Books on the topic "Water deities"
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Coomaraswamy, Ananda Kentish. Yakṣas: Essays in the water cosmology. New Delhi: Indira Gandhi National Centre for the Arts, 1993.
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Bloomer, Kristin C. Women’s Work. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190615093.003.0008.
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This chapter begins with the story of Sahaya Mary, a resident of Dhanam’s village who struggled with a difficult pregnancy and marriage and was healed by Mātā, who diagnosed her as being possessed by Pāndi Muni. Her story displays the restrictions placed on the female body through local customs, religion, and Catholic doctrine. As with Rosalind and Nancy, possession by Mātā gives Dhanam authority outside normal gender roles and power structures and, on occasion, allows her to confer that greater authority on others. Her experiences are notably different than those of Nancy and Rosalind. Mātā’s interventions through the body of Dhanam allow women to circumvent certain daily power struggles. Dhanam specifies differences between Mātā and Hindu deities. Changes are coming to the rural community as newcomers stretch land and water resources. One such newcomer threatens Dhanam, and her possession practices wane.
Book chapters on the topic "Water deities"
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"Iron Age Water Deities." In The Origins of Ireland’s Holy Wells, 39–43. Archaeopress Publishing Ltd, 2014. http://dx.doi.org/10.2307/j.ctvqc6kjg.6.
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Dye, David H. "Ceramic Wares and Water Spirits." In Ceramics of Ancient America, 29–61. University Press of Florida, 2018. http://dx.doi.org/10.5744/florida/9780813056067.003.0002.
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Water spirits as major Mississippian cosmic powers assumed various forms ranging from panther-like to serpent-like, and these varying visualizations were crafted as ceramic vessels, copper objects, rock art, and shell media. Evidence of water spirit religious sodalities is reflected in the numerous Lower Mississippi Valley “cat serpent” bottles and bowls found in northeastern Arkansas and southeastern Missouri. Their use flourished during the protohistoric period, the decades between the Hernando de Soto entrada and initial French contact. Water spirit vessels were crucial for transforming and in consuming medicinal potions for purification in water spirit rituals. In this chapter I discuss these Lower Mississippi Valley “Great Serpent” effigy vessels and argue that they were central to religious beliefs in Beneath World deities associated with the cycle of life and death and appealed to through ritual supplication and veneration.
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Bhrugubanda, Uma Maheswari. "Conclusion." In Deities and Devotees, 208–23. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199487356.003.0007.
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As Walter Benjamin observed, modernity ushered in not only new political forms, but also new audio–visual technologies which revolutionized human perception. While Foucault reveals the new political rationalities which come into operation in the modern era, Benjamin alerts us to the fact that this operation is made visible in particular ways by film and other media technologies. Therefore, this concluding chapter focuses on the significant ways in which the new perceptual apparatus of the cinema and the media partake in the production of the citizen–devotee. This chapter begins by examining the significance of the use of double endings, voice-overs, and documentary footage in many mythological and devotional films. It then proceeds to examine the shifting relation between cinema and other media to demonstrate the ways in which they produce the ‘reality’ of popular religion. It argues that cinema becomes a key audio–visual archive in this process.
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Colopy, Cheryl. "The Shrinking Third Pole." In Dirty, Sacred Rivers. Oxford University Press, 2012. http://dx.doi.org/10.1093/oso/9780199845019.003.0012.
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Dig Tsho is another glacial lake high in the Himalaya of Nepal. On a summer afternoon in 1985, the lake’s waters burst from their bowl of ice and rock. An inland tsunami flooded the valleys below, sweeping away potato fields, yaks, and a hydropower plant. It was a Buddhist festival day in the Sherpa village of Thamo. Thamo’s residents are descendants of families that five hundred years ago came over the mountains from nearby Tibet to settle the region known as the Khumbu, below what Westerners call Mt. Everest. People were drinking chang, laughing and having fun. At four o’clock in the afternoon one woman, standing on a ridge above the Bhote Koshi, heard a sound like the roar of an airplane, then felt the ground begin to shake. The woman yelled to the other villagers, who came down to see a wall of water approaching from upriver. Those who lived on the slope closest to the river ran into their houses, grabbed religious items—portraits of monks, statues from family chapels, and Buddhist texts—along with leather trunks holding money and family jewelry. Some ran uphill to neighbors’ houses and waited, while others carried images of Buddhist deities down to the riverbank and pointed them at the advancing flood, pleading for the river to change its course. Elderly men and women in Thamo and nearby villages believe they know what caused the flood. They say a Sherpa man was tending his yaks in the high, sparse pastures near Dig Tsho that August. The morning of the flood, a stray dog ate his bowl of curd. The herder was so angry he grabbed the dog, tied its legs so it couldn’t swim, and threw it into the lake. The act of cruelty angered a local deity, who caused a big chunk of the glacier to break off and fall into the lake. The water surged out. There were no human casualties in the Sherpa villages high in the Khumbu, but lower down the channel, along the Dudh Koshi, people drowned in the churning river.
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WOOTTON, DAVID. "Deities, Devils, and Dams: Elizabeth I, Dover Harbour and the Family of Love." In Proceedings of the British Academy, Volume 162, 2008 Lectures. British Academy, 2009. http://dx.doi.org/10.5871/bacad/9780197264584.003.0003.
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This lecture presents the text of the speech about Elizabeth I Queen of England delivered by the author at the 2008 Raleigh Lecture on History held at the British Academy. It explores the religious movement called the Family of Love and discusses Sir Walter Raleigh's knowledge about the discourse on Dover Harbour, which was later spuriously attributed to him. The lecture provides an excerpt and interpretation of Queen Elizabeth's poem titled On Monsieur's Departure.
Conference papers on the topic "Water deities"
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Nguyen Thi, Yen. "The Three-Tiered World (Tam Phu) of the Tay People in Vietnam through the Performance of Then Rituals." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.13-3.
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The Tay people represent an ethnic minority in the mountainous north of Vietnam. As do Shaman rituals in all regions, the Shaman of the Tay people in Vietnam exhibit uniqueness in their languages and accommodation of their society’s world view through their ‘Then’ rituals. The Then rituals require an integration of many artistically positioned and framed elements, including language (poetry, vows, chanting, the dialogue in the ritual), music (singing, accompaniment), and dance. This paper investigates The Art of Speaking of the Tay Shaman, through their Then rituals, which include use of language to describe the imaginary journey of the Shaman into the three-tiered world (Muong fa - Heaven region (Thien phu); Muong Din - Mountain region (Nhac phu); Muong Nam - Water region (combination of Thuy phu and Dia phu) to describe dealings with deities and demons, and to describe the phenomenon of possession. The methodic framework of the paper thus includes discussions of in the comparison between the concept of the three-storey world in the Then ritual of the Tay people with the concept of Tam Tu phu in the Len dong ceremony of the Kinh in Vietnam. Thereby, it clearly shows the concept of Tay people of the universe, the world of gods, demons, the existence of the soul and the body, and the existence of human soul after death. The study contributes to Linguistics and Anthropology in that it observes and describes the world views of a Northern Vietnamese ethnicity, and their negotiation with spirituality, through languages of both a spiritualistic medium and society.