The Rite of Stilt-Walking
Although we may regret their lack of historiographic interest which may be accounted for, in part, by the eloquent fact that the Llhuroscians were temple-builders but not mythmakers, given the widest screen for influence-projection and minimal scientific observance, mythographers fail to find any suggestion of even the common theme of dragon-slaying in Llhuroscian literature), the loss and subsequent uncertainty and confusion is overshadowed by our recognition of disturbing parallelisms.
While there is no evidence, for instance, that the Llhuroscians wondered about their past eras or why they failed to inhabit their coastal plains, there is a remarkable continuity in their preoccupation with undeniable expiatory drives of abasement which strike the most vibrant note in our recognition of their similarity to ourselves — a recognition that renders them neither distant nor foreign.
The Llhuroscians were inveterate ritualists who assiduously cultivated a brooding and possibly indelible guilt complex that could only be ameliorated by appeasing the gods through self-affliction. The ordinary outlet for such assuagement was found in the rite of stilt-walking. The orant figure on ceremonial stilts was not a creation ex nihilo but can be traced to “an expiatory need apperceived by the earliest Llhuroscians, and this need continued to be expressed as a rite and in the imagery throughout the entire culture.4 For example, see Petroglyph, Early Archaic, and Section of Inner Wall from the Temple of Phallos at Trolydos, Middle Period.
Read or listen to “The Good Pilgrim”
In the rite of stilt-walking, the pilgrim moved toward a shrine on uneven stilts and carried a bird on his head as an expression of contrition. The degrees of intensity of self-denial and masochism that determined the quality of contrition were gauged by the instability and height of the stilts and the size and waywardness of the bird. The supplicant’s vacillant tone of self-mockery and petty defensiveness and his heretical dubiety have an oddly familiar reverberation or contemporary reecho in these lines found at the Temple of Uoyab. They may bring to our mind the behavior of certain close relatives and friends whose self-imposed martyrdoms conceal destructive role-playing in family and social life today.
