Shamanic ecstasy. Shamanic ecstasy is, of course, one of the most striking manifestations of the emotionality inherent in any religion. Among the Buryats, firstly, not all shamans (we are talking about real, dedicated shamans) could go into ecstasy(ongo oruulha);secondly, and very importantly, shamans with ecstatic abilities brought themselves into ecstasy only in certain situations that were extremely responsible for them. As already noted, during tailagans, public sacrifices, ecstasy was not needed; it was not resorted to during the ritualsasli – collective prayer. Thanksgiving and preventive sacrifices, which made up half or even a large part of the total number of prayers organized, were not always accompanied by ecstasy. Sources, including field materials, show that shamanic ecstasy manifests itself mainly during a propitiatory sacrifice organized in connection with a serious illness, great misfortune, or a cruel epidemic.
Ecstasy of a shaman - in Buryat style ongo oruulaa, ongo oroo(lit.: - “let (into) ongo”). Ongo– trance, a special excited state; ongoloho, ongotoho literally translated as: “behave strangely, act stupid, go crazy.” A shaman in ecstasy experiences an uncontrollable desire to sing, conjure spirits, “perform” miracles, and dance. Ecstasy is not just a mental manifestation, but also an integral part of ritual; it does not manifest itself outside of ritual action.
In each case, ecstasy apparently had its own content and form of manifestation. The following types can be distinguished: an ordinary trance - the shaman simultaneously becomes excited, sings, dances; strong trance - a shaman in extreme excitement, uses hypnosis, “performs miracles,” ventriloquizes; a real seizure, epilepsy. The people understood this well, and epileptic shamans were not successful.
In general, the ecstasy of a shaman is not a mental disorder, not a consequence of the influence of alcohol and incense, but an action controlled by shamans, but requiring enormous physical and nervous tension. The shamans themselves, perhaps, were not very aware of its role and significance; they gave it their own interpretations, which were far from the scientific truth. The purpose of ecstasy is to: 1) prove the strength and ability of the shaman, his ability to “contact” with the other world; 2) create in patients the impression, the illusion that the shaman really entered the world of gods and spirits, became an intercessor for the fate of the suffering, did everything possible to influence higher powers and thereby instill in people faith in a successful outcome of the matter; 3) have a psychological impact on others, strengthen in their minds religious ideas and sentiments, faith in their authority and calling.
Shamanic rituals. The forms of shamanic ritual actions were very diverse and had a certain order. In pre-revolutionary and Soviet times, many attempts were made to systematize them, which in general are not without foundation.
According to the degree of obligatory nature and frequency of performance, prayer rituals can be divided into the following groups: 1) obligatory one-time (milaanga, ugaalga); 2) obligatory regular and irregular (prayer to the spirits of ancestors - utha uzuurtaa, feeding ongons, sacrifice to the owner of the estate - ironically, Mongol-Burkhan); 3) optional, regular and irregular (visiting “holy” places for the purpose of worshiping spirits – ezhins of different categories).
We can distinguish between traditional (permanent) and random (forced) sacrifices. The first group should include those public and individual family rituals that have become traditional and obligatory in the annual cycle and life period of a person. Tailagans– spring, summer and autumn – were held annually and without fail. An individual, family or group of related families annually dedicated a prayer service to their ancestors or some ezhins, patrons or buudal. The rituals of “feeding” the ongons, which took place in many homes, on the street or near the mountain, were of an individual, family or ulus-tribal nature and were also traditional. Some prayer services were held once every two to three years or once in a lifetime, but without fail.
The second group consisted of rituals organized for some unexpected occasion - illness, loss of livestock, fire, lightning strike leading to misfortune, the emergence of controversial cases, troubles in the service, bad sleep, fortune-telling predictions, etc. There were infinitely many reasons for sacrifice, and therefore the whole life of a shamanist was spent in endless prayers, superstitions and observance of taboos. In their psychological orientation, sacrificial rites could be grateful, safety (preventive) and propitiatory.
From the point of view of the significance and composition of the organizers and participants, shamanic prayers were divided into public-collective and family-individual.
Tailagans – prayers organized by the entire society on the scale of an ulus or uluses of the same kind. Their main purpose is to ask the gods, Ezhins for a prosperous year, harvest, grass, multiplication of livestock, happiness in families, avoidance of troubles and misfortunes.
In the conditions of Buryat society, tailagans are not only a form of prayer with sacrifices, but one of the most important socio-cultural institutions. Participation in them by the family and all householders was mandatory, to have their share of the sacrificial meat (hubie) was considered a matter of honor and dignity of the head of the family, an indicator of a person’s social status. Non-participation in tailagans was considered a violation of the tradition of fathers and grandfathers, an insult to deities, ezhin, the possible consequence of which could be some kind of trouble for the entire ulus clan community, family and relatives. Only the poorest did not go to tailagan, who could not contribute money to buy wine and sacrificial animals, and therefore did not have the right to receive a share. However, tailagan, as a public holiday that arose during the period of the clan system, was of a democratic nature and none of the men (women, as a rule, did not take direct part), even the poorest, beggars, were forbidden to come to this celebration, have fun, and try meat and wine from other people's shares.
The exact timing of the tailagan, the collection of funds for the purchase of a horse and rams for sacrifice, the distribution of them for each soul - all these issues were decided by the elders of the ulus, clan, department, and local noyons - elders, heads, assessors - often participated in their decisions. “The expenses for the production of tailagans are first allocated to shares, and the rich take upon themselves - out of honor - several shares, and the poor - one at a time, and completely naked people participate in the festivities along with others, without incurring any expenses. In one of the branches of the Kudinsky department 14 tailagans were celebrated in 1887; during this time, meat, bread and tarasun were consumed in the amount of 2620 rubles; poor households received only one share of expenses, equal to 8 rubles, and rich households received 4–5 shares, that is, 32–40 rubles,” wrote N. Astyrev, who studied the life of the Buryats well (Aatyrev. 1891. P. 246). The time for tailagans is from the end of spring (May) to the end of autumn (October). Each ulus, clan and department had its own system of tailagans - from 7 to 20 or more, and each of them was dedicated to a specific deity. The timing and purpose of their implementation were determined by the cycle of agricultural work and the time of migration. For example, in the Buret ulus of the Ida department, by the end of the 19th century. The following order of tailagans has developed: 1) Handyn tailagan– was arranged on May 25 according to Art. Art., on the occasion of the completion of sowing; 2) Yehe tailagan– in the first half of June, immediately after the rise of the first row of vapors; 3) Bukhanoyoni tailagan(tailagan Bukha noyon) - on Peter’s Day, after the second row of steam rises, before haymaking; 4) Ardain tailagan - dedicated to the spirits of Ardai (Kuda) shamans in order to avoid all disasters; 5) Khany Tailagan(tailagan of the khans) - two or three days after Ardain tailagan, dedicated to Khan Shargai noyon; 6) Uhan-khans tailagan (tailagan to the kings of water) - on Elijah’s day, after the rise of the third row of steam; 7) Utegei (iron) tailagan– after the end of hay harvesting, around August 20, in honor of the owner of the iron; 8) Pokhrovi tailagan(Tailagan of the Intercession of the Day) – October 1, Art. Art. in honor of the completion of the grain harvest, before the start of the winter stall period.
There were three more tailagans dedicated to the zayans and the spirits of some deceased shamans - two Khorin maidens, Alkhunsaev Edirkhen (Mikhailov. 1987. pp. 61–68).
Tailagans were held on a mountain or at its foot, on the banks of a river or lake; each tailagan had its own permanent, picturesque location. G.V. Ksenofontov, who visited the tailagans of the Angara Buryats, wrote: “The places I have seen, where tailagans are usually performed, can satisfy even the refined tastes of nature lovers in terms of beauty and picturesqueness. Apparently, the Buryats are not devoid of aesthetic feelings and understanding of the beauty of nature. It may very well be “That this is an unconscious property of every person. Usually tailagans are located on the tops of mountains, from where a wide view opens up to the uluses located at the foot. This is understandable, because the owner of the place, the ezhin, cannot help but live where he can view all his possessions.” (Xenophon. Archive of RO YaFSO RAS. L. 23).
Tailagans, as a rule, were mass events of the entire population of the ulus, clan, department. However, only men, as well as children of both sexes, took direct part in it, and women remained at home, but were also in a festive mood and were included in the general celebration after the men returned to the ulus. The number of participants depended on the population of the ulus, clan, department, and therefore ranged from several dozen people to several hundred, and in some places up to thousands. The most crowded were the tailagans held on Mount Baitag in the Kudinsky Department. All uluses belonging to the Ekhirit tribe took part in them - up to three dozen, representing up to 2-3 thousand people. Judging by the sources, there were some differences between the tailagans, determined by which deities they were dedicated to: the earth-water ezhins, the kings of the waters, the blacksmith deities, the master of fire Sakhya-adai, or others. These differences consisted in the quantitative and species composition of the animals sacrificed, in the preparation of some objects, in the nature of the ritual actions, in the composition of the participants, etc.
Of all the tailagans, the most important, solemn, and crowded was Ekhe tailagan - the Great or Great Sacrifice, held at the beginning of summer. They prepared for it in advance, each family, depending on their material well-being, prepared food and wine; while expecting guests, she restored order and cleanliness in the house, yurt and household.
The great tailagan had approximately the same form and content everywhere, differing only in details. Structurally, it can be divided into the following parts: preparatory, main, final and general celebration, feast. On the appointed day, each family prepared tarasun, kurungu, salamat and the necessary utensils for sending to tailagan. Everything prepared was purified with fire and burning Bogorodsk grass; When leaving the house or yurt, everyone involved was also cleansed. Having arrived at the place, they sat down as a family or in groups near turge- specially prepared young birch trees stuck into the ground were singled out for the general sacrifice of wine and food; according to pre-distributed responsibilities, some lit fires, others brought firewood and water, others took on the slaughter and cutting of sacrificial animals sprinkled with wine and kurunga (fermented milk ), the fourth were preparing to cook meat. At the same time, those conducting this tailagan were sprinkled with milk, kurunga and wine, calling on the corresponding gods, ezhins, as if preparing them to receive victims. This ritual is called sasli- something like an introduction. Sasli ended with fortune telling about happiness and prosperity by throwing cups, usually wooden, up and forward, with an exclamation Toorek! If the cup fell "without tipping over upside down, they announced loudly Toorek Naphan, that is, “there will be prosperity” and the one who threw it went to his cup, got down on one knee, prayed, plucking a large pinch of grass - hashag abaha(a symbol of wealth, happiness from the earth) and tucked it into his sash. A cup falling upside down is an omen of misfortune, so the unsuccessful thrower had to pour milk or wine into the cup again, sprinkle it on the main fire and carefully throw it again to achieve what he wanted. After this, there was a break, during which the youth organized wrestling and horse racing competitions, and the elderly drank wine and had fun.
When the meat was cooked, separated from the bones, cut into small pieces, a certain part was selected to treat the deities, and the rest was divided equally between the participants according to the applications for shares. The break ended, the main part of the prayer began, quite complex and responsible, requiring strict adherence to the sequence and various rules. The shaman and his assistants, standing in one row, began to utter invocations to the deities and ezhins in unison, asked to accept sacrifices, and from time to time they threw pieces of meat up from the trough, splashing broth and wine. The invocations expressed a request to send down prosperity, harvest, health, offspring to the entire society, so that there would be no attacks by wolves on livestock and enemies on the population, so that fires, early frosts, ice, drought and other disasters would bypass the ulus. The bones from each animal were collected separately and burned on a special altar - sheree. Sheree in some places were made of stone slabs and they were of impressive size and permanent; and in other places where there is no material, each time they built it from dry wood on a low platform. During the treat of the gods, Ezhins, ulus householders managed to get their share hubie, put them in buckets and waited for the signal to start the ritual dalanga khurylha. The final part, also important, was called dallaga or dalanga khurylkha – invoking grace and happiness. First, they threw as much wood as possible into the fires at sheree and into the main fire. As soon as the shaman picked up a bucket of meat and walked to the altars and the main fire, everyone followed him with their buckets. The shaman spoke loudly khurylkha, waving a bucket of meat, the others did the same, repeating shamanic calls. From time to time everyone exclaimed in unison, “Hurry!” or "Ai Hury!" From this time on, meat received the name dalanga – Tailagan sacred meat, which was always brought home.
After completion of the ceremony dallaga and the burning of the bones and limbs of the killed animals began a general feast, fun, guests were treated, wrestling and horse racing continued.
In the evening, the Tailagan participants returned home, bringing, in addition to meat, a burning log or smoldering coal from the Tailagan fire, put it on the hearth and lit the fire. Then the owner of the hearth, the spirits of ancestors, and various ongons and zayans were first treated to pieces of meat. Only after this were family members and guests treated, wine was poured abundantly, songs and round dances began. Young people who were forbidden to drink alcohol staged yoohor(circular dance with singing), dancing, various games that lasted until the morning. The festive celebration lasted 2–3 days.
The significance of tailagan in the life of shamanists was not only to satisfy religious needs. This is how B.E. assessed its value. Petri: “Tailagan is one of the essential elements in the life of the Buryats, which unite their clan into a single whole. In addition to the consciousness that the sacrifice is made from the entire clan and the mercy of the gods will be sent down to the entire clan, tailagan brings moral satisfaction as public entertainment, since after diligently "sprinkling" to the gods, the whole people unites in a friendly and relaxed campaign, spending time in intimate conversation. Finally, tailagan plays the role of public supply of meat to the clan during the summer, especially in the first half, when the Buryats do not stab livestock for economic reasons. Still, thanks to tailagan, they get meat from time to time, which is extremely important for a people accustomed to eating meat." (Petrie. 1928. P. 8). Despite its idyllic nature, this assessment is generally correct. B.E. Petri did not see any contradictions in the Buryat ulus and considered the Buryat society as ideal. In fact, social contradictions manifested themselves everywhere and in everything, including in Tailagan. At tailagan, relationships between clans and individuals were clarified, scores were settled, groups were created, the propertied behaved according to their social status, and could insult, humiliate, or even beat a person. At Tailagan gatherings, business issues were often resolved, agreements were concluded (orally), marriages were concluded (khuda orolsoho), the headman or his assistant provided information on any administrative, economic, tax and other issues.
Tailagans could be family and group (collective) prayer services. For example, a family or group of related families (clan) held a tailagan in honor of the fire deity Sahyaadai; Buryat blacksmiths held their own special tailagan, dedicated to blacksmith deities; there was a female tailagan - tuharoon.
Some collective forms of prayer, called sasli and consisted of splashing or dripping milk, kurungi and wine, were arranged by a group of people united by some common goal - hunting, fishing, irrigation work, construction of a public facility, a trip to the city for trade, officials, etc. Sasli were held during tribal and public meetings (Suglanov), when choosing elders, trustees and other officials. Funds for these purposes were often allocated from the budget of the local administration. According to P.E. Kulakova (Kulakov. 1898. pp. 177–180) the Olkhon department spent annually from 10 to 50 rubles on such events. On sasli shamans were invited, but they did without them if it happened in the taiga, along the route, somewhere near the coast. Sasli, as a rule, they were of a petitionary or insurance nature; in some cases they were an independent ritual, and in others - part of the tailagan.
Individual and family forms of sacrifice were divided into: 1) related to farming, crafts, fishing, entrepreneurship and trade; 2) with family and marriage life, veneration of ancestors; 3) with the birth and upbringing of children; 4) with social and official activities, study or work in an educational institution, investigative and judicial matters; 5) with professional and religious activities; 6) with military events and military service; 7) with human health, illness and death.
Each of the listed groups included dozens of different types of ritual actions dedicated to specific deities, spirits, ezhins, and zayans.
Here, first of all, we should talk about ongons, the guardian spirits of the family. Each family had its own set of ongons - from 5 to 30, and individual families - 50-60. The largest set of ongons was called Hathae-ongon and consisted of 52-58 deified persons. Ongons, as already mentioned, were divided into family, matrimonial, male and female; their functions depended on which deities, ezhins or zayans, they were dedicated to. In essence, the family had such a complex of ongons that covered all aspects of its functioning. Each ongon after production (with or without the help of a shaman) required consecration and spiritualization (amiluulha), why was it necessary to invite a shaman; then it was necessary to periodically “feed” him and please him. In all cases, a shaman was required for the feeding ritual. “Feed the ongons” is an expression with a specific meaning; it does not need to be taken literally. Of all the guardians of home well-being, the first place was occupied by the god of fire and hearth Sahyaadai noyon with his wife Sankhala Khatan. Its functions are multifaceted - to protect household well-being, protect against evil spirits, provide for offspring, etc. There was a whole system of traditions and prohibitions associated with this deity, the observance of which was mandatory for family members. The owner of the ferret was considered the patron of the marriage union - holongoto ongon, its place is at the head of the couple’s bed. The shamanists had a goddess of childbirth, the Khorin people called her Dude. The female ongon Altatan (made by women without the participation of a shaman) protected calves and children.
In the system of family-individual rituals, great importance was attached to the rituals of “seeing off ongons.” The essence of these rituals was that after the death of one of the spouses or both of them, it was supposed to liquidate the ongons belonging to them by organizing a special prayer service with the help of a shaman. Usually this case ended with the burning of the ongon, rarely throwing it somewhere in the forest or into the river.
Since dedicated animals served as family shrines - a horse, a bull and a goat (one family usually had one living ongon), a certain amount of supervision was required for them, the performance of some rituals, and if they died or were killed, then appropriate ritual actions with sacrifices. The sacred bull was called upon to protect its owner from hostile spirits. Some rituals were associated with a sacred arrow kept in a special wooden bucket. Together they symbolized the ideal of Buryat happiness, wealth and prosperity. M.N. Khangalov wrote that an arrow hung with ribbons and other objects is a symbol of manhood and the power of the clan, and a bucket filled with meat and dairy products is a symbol of the wealth of food (Khangalov. Diary... L. 1–2. ABIM. F. 4136).
Rituals of sacrifice to the spirits of ancestors were traditional and obligatory - utha uzuurtaa. They usually took place once a year with the participation of a shaman. Sometimes the ritual was called Zheley Khayalga- annual prayer service. Many families arranged the so-called harain hayalga – monthly prayer. Both types of prayer services were of a grateful and supportive nature, took place in a cheerful, cheerful atmosphere, and the shamans did not “go crazy” during them or go into ecstasy.
Individuals or families with buudal(supposedly stones or iron things that fell from the sky), periodically arranged sacrifices associated with their shrines.
The conclusion of a marriage union (conspiracy, matchmaking) and the wedding cycle consisted of many everyday and ritual ceremonies, including religious ones. Here there was a ritual of the groom worshiping the ongons of the bride’s family, special prayers with the invitation of a shaman in connection with the upcoming wedding, the consecration of a new yurt (kindling a new hearth in the yurt of the newlyweds), sacrifices at special places of offering to the spirits (barisa), the ceremony of the bride’s worship of the owner of the fire - the hearth, the ongons of the groom’s family, the establishment tuurge(sacred birch trees) near the house or yurt where the wedding is to take place.
The upcoming birth, the birth of a child, difficult childbirth (including the death of the mother in labor or the birth of a still child), the preservation and upbringing of a newborn were associated with many obligatory, forced and other rituals. They can be divided into two subgroups: maternity and those related to preserving the life and raising a child.
The first subgroup consisted of rituals associated with the upcoming birth, directly with it, especially in the case of a difficult birth or an unfavorable outcome. Shamans were usually invited to these rituals. The rituals of burying the placenta, cleansing the woman in labor and first swaddling the baby in the cradle were very important. Solemn ceremony milaanga was held in honor of a child aged 2 to 7 years with the invitation of all relatives.
The second subgroup included all kinds of ritual actions, ceremonies, prayers, with the goal of preserving the life of a child: installing sentry (warning) signs in front of a house or yurt to prevent unauthorized persons from entering; hanging various amulets to protect against evil spirits; worship of various ezhins, especially the patrons of children (the names of these patrons were different in different places), obligatory, rather complex rituals associated with considerable material costs Bulgaadhan, Uhan budlya, Oshkin budlya, Shara tehe, preparation and “revitalization” of the child’s personal ongons, etc. Very often, shamans participated in all these ceremonies. Almost every shaman took a child under his protection and handed over something from his paraphernalia as a talisman - a knife, flint, pipe, etc., which were called "hahyuhan" ("sakhyuusan") (Basayeva. 1980. pp. 59–100). Becoming a Child's Spiritual Guardian (hire esege) and subsequent patronage were accompanied by various ritual actions.
Depending on the degree of importance and complexity of the arrangement, individual-family prayer rituals had different names. The most common ones are: duhaalga(dripping, splashing) - a ritual libation of wine or vodka on the smoldering embers of the fire, lined with Bogorodsk grass. This form of prayer could be performed by both initiated and uninitiated shamans and shamans, as well as elders of the family or clan. The ritual was performed on minor occasions: slight illness, poor sleep, anxiety, an upcoming trip, etc. - and, as a rule, was accompanied by certain spells, conspiracies, sentences; hayalga(throwing, pouring) - a more complex ritual consisting of splashing or dripping wine or vodka; offering milk food, salamat, previously purified by fire and incense, to god or spirit, preparing multi-colored ribbons, birch branches, etc. Usually the hayalga was performed by a shaman in three stages: at the first, it was dedicated to local spirits, the spirits of ancestors, at the second, as if going through the authorities, sacrifices were made to the gods, ezhins of a higher rank, and, finally, at the main, third, as if with the help of lower gods and the spirits turned to the main god, Ezhin, Zayan, asking for help, relief from illness, etc. Zahil - the next stage of the ritual of sacrifice after dukaalga And hayalga, it consisted in the slaughter of one or more animals. Exhibited zukhli– the skin of a sacrificial animal, removed along with the head, limbs and tail, was strengthened on a long pole. The ritual was performed only with the participation of a shaman in the event of a serious illness, great misfortune, death of livestock, etc. Temper(correction) - a repeated or additional ritual of animal sacrifice, with the goal of eliminating errors or omissions in the previous sacrifice to some spirit, zayan, ezhin. Hareg(deed, undertaking) - the general name for all types of sacrificial rites (Manzhigeev. 1978. pp. 52, 93).
Different ethnic groups of Buryats had the same rituals, but with different names: sagaalkha, zolig (dzolig), khurai, zay (zya) gargakha, shuurge shuuhe and so on.
In the shamanic cult system, an important structural element is invocation - an appeal by a shaman or an ordinary shamanist to the gods and spirits with a request to send down good and ward off evil. Invocation is a specific religious rite, developed on the basis of primitive magical incantations and spells, usually accompanied by sacrifice.
Shamanic invocations (durdalga)– one of the most powerful means of emotional and ideological influence on the believing masses. Performed by a shaman, accompanied by music, beating a tambourine and the sounds of various pendants on the shaman’s vestment, they made a strong impression on those present and acquired a special miraculous meaning in their eyes. Their knowledge and execution (we are not talking about spells and conspiracies that ordinary believers knew and pronounced) were the prerogative of only shamans. Pronounce Durdalga It was categorically forbidden for an ordinary person to act outside the ritual, for the sake of entertainment: they believed that deities or spirits would punish for this.
Public and collective shamanic rituals were held in the open air, on the top or at the foot of a mountain, on the banks of a river or lake, near a spring, an unusual rock or tree, or at the shaman’s burial site. The places of sacrifice were permanent and, being revered, belonged to the shrines of the ulus, clan, department, tribe or people as a whole. On the territory subject to the ulus clan community, department, there was a list of religious places (from two to three to one and a half dozen), each of them had its own ezhin owner. Some places of worship were widely known and served as centers for taking particularly important oaths. These included the rock at the source, the top of Mount Baytog, the Bukha Noyon rock in Tunka, the Shishkinskie rocks on the Lena, Mount Baragkhan in Barguzin, Burin Khan in Dzhida, the shaman grove near the Taras ulus in the Ida department and many others. Family and individual prayers were held both outdoors and indoors: in the yard, in the garden, at revered places, in a yurt, barn, etc.
Wooden or stone hitching posts were special religious buildings for shamanists. (serge), installed in certain places, platforms (aranga), on which the remains of a shaman and pillars with recesses for storing mountain ongons were placed.
For the Buryat people, shamanism is an ancient traditional religion and is completely different from other types of religion. First of all, it is a pagan religion that is interconnected with nature and animals. There is no single Higher Power here, therefore, in shamanism many spirits and gods are worshiped. Shamans perform rituals that have a great influence on happiness, health and well-being.
History of religion
In Buryatia, ancient rock paintings have been preserved, depicting historical events that took place in different ancient times. They tell about the emergence of shamanism in the primitive era of mankind. At that time, the only necessary activities were fishing and hunting. It was during those times that shamanism appeared. The highest caste of local magicians called on spirits who helped in certain plans, for example: the ritual really made it possible to collect a large catch on the lake. Baikal.
If we take primitive and modern shamanism as an example, then in the second version it has been significantly improved. Rituals and rituals have become more complex and effective. For the local population, shamanism is a way of life. For the Buryats, this religion is closely interconnected with culture.
Citing Turkic and Mongolian shamanism as an example, the religion of the Transbaikal people is somewhat different. Firstly, this is the unique structure of shamanism in Buryatia, the rituals of which have a more complicated system, and secondly, it is superior in the development of polytheism (polytheism). Otherwise, the Buryat religion is practically no different from Siberian and Central Asian shamanism.
Features of shamanism
Buryat shamanism- this is a religion that differs from others in a more complex structural formation, its basis includes:
- Ritual complex.
- Knowledge of higher powers.
- Psychology.
- Organization of rituals represented by shamans.
For shamanism, society, man and nature play a big role. The indigenous clergy observes a hierarchical structure and is divided into ordinary and higher, dark and white shamans. The highest category is characterized by high intellectual development.
The two pillars on which the beliefs of shamanists rest are the veneration of the earth and the sky. Sacred actions can be performed anywhere, for example: the shore of a lake or river, the top or foot of a mountain, a yurt or a courtyard. Thus, religious people indicate their freedom of action and strive for a free life in unity with nature.
Shamanists consider the earth to be the middle world. According to the clergy, the structure of the Universe consists of two worlds: lower and upper. Each element of nature has its own spirit attached to it, it is found in every area and in every object:
- rock;
- tree;
- mountain;
- lake;
- grass.
All worlds are located vertically. Each of them is located above a different world. They are led by special gods. The local population considers the heavens to be natural matter. They can thicken the clouds or allow the sun to shine unhindered. But there is another side. The Buryats treated the sky as a deity. In their opinion, a spiritual being (the sky) controls the entire planet. It symbolizes the highest degree of justice, reason and well-being in worldly affairs.
The earth is considered the mother and symbolizes femininity, which gives form to all objects. The sky is considered the beginning of courage and was called the father who protects the earth. In worldly affairs, it helps to establish justice in oaths and disputes. The Transbaikal people very rarely called upon the “Eternal Blue Sky” - their father. Especially in cases where two people started an argument and one of them began to swear by a higher power, but at the same time knowingly gave false testimony to his opponent. Thus, a person could bring misfortune and failure upon himself for a long time, and even on his sons, grandchildren and great-grandchildren.
Geographical position
Buryatia joined Russia in the middle of the 17th century. During this period there was a turning point for the local religion. At this time, the separation of Buryat shamanism from Central Asian began. Local tribes began to develop their religion in a special form and content.
Shamans gathered several tens of thousands of people for the ritual of sacrifice. Thus, the saturation of the Buryat deities (ezhin) occurred. It should be noted that the Siberian peoples did not perform such rituals; accordingly, the Buryat religion was a unique phenomenon.
The Buryat people settled near Lake Baikal, and the local geographical location of objects played a large role in its formation. Many spirits of the shamanic pantheon, mythical heroes and deities are associated with such places:
- ridges of Khamar-Daban and Eastern Sayan;
- Tunkinskaya and Barguzinskaya valleys;
- Baikal;
- the rivers Irkut, Selegga and Angara;
- Olkhon Island.
Christians, Muslims and Buddhists built various structures for holding services, but unlike world religions, Buryat shamanism had practically no such buildings. The clergy performed rituals in the open air, for example: at the foot of a mountain or on its top, on lake or river banks, on the graves of a long-buried shaman, near a tree or a specific shape of rock. Each ritual of the local magicians was not alike, and was carried out in different places, with different purposes and with different sacred amulets and other attributes - this is a rather complex system of rituals.
About life, death and the afterlife
For shamanists, the soul, death and the afterlife form a very important part of the culture. According to their worldview, the human soul has no weight, it is airy, invisible and is located in a bodily shell. According to these ideas, if a person is evil and greedy, then his soul is the same, but in children it is childlike and innocent, which constantly rejoices.
As shamanists say, death and illness can only be directed by higher spirits. Often, human death is determined by the sky, for example: death from a lightning strike or from the teeth of a wolf (a wolf in shamanism is a messenger of the celestials). After death, the human soul begins to travel around the worlds and meet its relatives, friends and acquaintances. It is believed that the souls of the dead can influence the life of living people, both positively and negatively. In order to ask for mercy from spirits and higher beings, it was necessary to perform a ritual of sacrifice.
In addition to conducting rituals in the fresh air, shamans had special places for prayer and were called “oboo”. In such sanctuaries it was strictly forbidden to pollute and destroy nature: throwing garbage into rivers or lakes, as well as hunting and cutting down forests. It was even forbidden to carry out construction work.
Shamans are the chosen ones of the gods
These spiritual people were considered intermediaries between the gods and believers. To begin the path of shamanism, one had to adhere to one condition - to be an udha (indigenous Buryat with a shamanistic pedigree). Udha is divided into several types:
Shamanic roots could be divided into dark (kharyn udha) and white (sagaanay udha). In the first case, shamans belonged to good and served light forces, and dark ones - unclean forces, black and evil. If a person had all the abilities, then he was listed as “khoer teeshee yabadaltai.” These shamans serve both sides.
White sorcerers were held in high esteem by the people. They called on good forces to help the Buryat people, give people happiness and spread goodness. Dark sorcerers are associated with evil spirits and practice black magic: causing death, illness and bad luck. Some black sorcerers are capable of killing a person for the purpose of eating the soul. If the shaman intends to commit murder, then he performs a ritual for the conspiracy: he makes a cane and burns it at the stake; blackens both cheeks and turns the cauldron over so that the bottom is at the top. After night falls, evil spirits are summoned. They bring disaster to the person indicated by the shaman.
Attributes and symbolism
Every shamanist cannot do without special accessories, which are not only used in rituals, but are also symbolic in general. The most important attributes of shamans:
System of rituals
The rituals had a wide variety of purposes, but were performed in the same order. The frequency and obligatory nature of rituals and sacrifices were divided into infrequent, frequent and optional. The Buryat people called the prayer service “tailagan”.
The ritual consisted of asking for prosperity in the next year, eliminating misfortunes, increasing livestock and accompanying good luck. Tailagans began to be organized in May and ended in October. The population gathered for the celebration and set up a large fire for the sacrifice. The holiday could take place over several days.
Tailagans consist of a series of rituals performed. There are spring, summer and autumn similar celebrations. The clergy performs a cleansing ritual by fumigating the sacred place with special herbs. List of shamanic rituals:
For shamans, it is unacceptable to divide people into those who should be helped and those who should not. Therefore, help is provided to everyone without exception. Good Buryat spiritual elects do not have the right to commit evil against people. They have strict rules: do not lie, do not kill, do not use foul language, do not offend disabled people and orphans, do not deceive. All evil is punishable.
In this article:
Shamanic magical rituals and ceremonies are the oldest type of magic that has survived to this day thanks to peoples who continue to honor the traditions of their ancestors. Shamanism was spread throughout the world, but today it is preserved only among small peoples, in particular among the American Indians, Buryats, etc.
Shamans in the Buryat tradition
In the traditions of Western Buryats, the shaman has always played the main role in conducting a magical ritual. In Buryat, shaman is bo or odegon when talking about a woman. This is a person who directly communicates with spirits and gods, makes sacrifices and performs magical rituals.
Among the Buryats even today, the shaman is an important person who conducts all rituals associated with the birth and death of a person, he calls on gods and patron spirits to treat his fellow tribesmen, he can be called a mediator in the relationship between man and higher powers.
The legend of the appearance of shamans
Buryats believe that shamans appeared because the gods themselves wanted to take an active part in people's lives. After all, initially there was no man at all, there were only heavenly, good spirits who created people. Immediately after his appearance, the man was completely happy, he knew no pain, no grief, no illness, however, happy times very soon came to an end. The man angered the evil eastern spirits, who are called tengarins, which is why various diseases and death itself appeared. Western star spirits were afraid for their creatures and gave them a shaman in the form of an eagle. The eagle helped people, protected them from everything bad and evil, but man was in no hurry to trust an unknown creature, especially since the bird did not have a language, and it could not communicate with people and give them advice.
After this, the eagle returned to heaven and told its creators about the failure, and asked to make a common man a shaman. The gods ordered the eagle to return to earth and give his gift to the first person he met. When the first shaman returned, he entered into a relationship with the first woman he met, she became pregnant and soon gave birth to a son, who became the first human shaman.
Another interpretation of the ancient legend says that the woman herself received great power, and from then on she could communicate with the gods, see and distinguish between good and evil spirits, and help other people in difficult life situations.
Shaman Attributes
During the performance of any ritual actions, his attire plays an important role for the shaman. Today this tradition has disappeared and it is impossible to distinguish a shaman from an ordinary person by clothing alone, but thanks to numerous archaeological studies we can imagine how shamans looked and dressed in ancient times.
The most important part of the shamanic costume was the orga or fur coat, which today is worn only by deceased shamans when preparing them for the transition to the world of the dead. There are two types of funeral clothing: blue and white. A white fur coat is given to a kind, white shaman who has dedicated his life to serving good deities and spirits and helping people. Blue orgoi is intended for a black shaman who worked with evil spirits and deities.
Tuvan and Buryat shamans
Usually an orgoi for a shaman is made from paper or silk fabric, and in its cut it is practically no different from an ordinary fur coat. The main feature of the orgoy is the metal figures of people and animals attached to it.
Shamanic rituals of illness and death
In Buryatia, the confrontation between shamanism and Buddhism has been going on for more than three hundred years. Dark shamans see lamas as their worst enemies, and therefore often try to send illness to the enemy and even cause his death. Strong shamans are capable of killing a person within a few months.
One of the most common death rituals is based on working with a doll or image of the victim. The shaman makes a doll with his own hands or draws an enemy, and then burns with charcoal the image of the place where the vital organs are located, and asks his patron spirit to send a serious illness to these places. But we should not forget that Buddhist lamas are not ordinary people either, they have enormous spiritual energy, and therefore are able to withstand even the most terrible dark shamanic rituals.
If the ritual with the doll does not give the desired result, the shaman can use another effective means - sending a “Trojan horse” to his enemy, which can be any small animal. The shaman performs a secret dark ritual over the beast and infuses the ferocious roun into it. When the spirit finds itself in the body of an animal, it can completely control it and ensure that it falls into the hands of the right person. After this, the spirit can directly penetrate the body of the shaman's enemy, where it will begin to absorb his vital forces.
Shamanic witchcraft has enormous power. And in our time, turning people to shamans means trusting the forces of nature and spirits. It is believed that this is the most powerful and blackest remedy available to shamans, because a person who has a ferocious roun inside of him begins to dry out before his eyes and dies within a few days.
Attempting to harm peaceful Buddhists is not as safe an activity as it might seem at first glance. Buddhist lamas know how to protect themselves from negativity; they say that by giving compassion and love to all living beings, they build a powerful defense that works on the principle of a magic mirror, that is, it reflects all directed negativity onto the shaman. In cases of attacks through ferocious spirits, shamans ask for the protection of their wrathful deities, for example, Yamantaka, Vajrapani or Mahakala, who are capable of destroying almost any shaman. Currently, there are very few strong black shamans fighting with Buddhists left, since they are aware of the danger of such an activity and do not want to take risks.
Do not think that a doll can only be used for negative purposes. Experienced shamans can use images of a person to rid him of the most severe ailments.
In such rituals, a person’s illness is transmitted to the doll, after which it is taken deep into the forest and left in a secluded place where no one will find it. All Buryat children know from a very early age that they should never touch such objects in the forest, as this is very dangerous; the disease can spread from the doll to the first person they meet.
Ancient ritual to summon a child
Most shamanic rituals are aimed at helping a person in everyday life, through the disposition of the spirit. When a person has enlisted the support of his patron, he will be able to cope with any work and problem; in particular, the spirit can help with harvesting, hunting, finding a lover and, of course, pregnancy. In Buryatia, the belief in the power of shamans is so strong that even modern and enlightened people turn to them.
The ritual for the birth of a child must be carried out only on a favorable day for this, which is determined using special fortune telling. Both parents of the unborn child must participate in the ceremony. It is also important to note that only male strangers can be present at the sacrament; there is an ancient belief that in the presence of another woman, all the magical energy can transfer to her, and therefore the ritual will not work.
To carry out the ceremony, you will also need a doll that the parents bring (symbolizing the baby), a toy stroller and a crib. To make an offering to the spirits, you will need to prepare milk, fish and some alcohol.
Sacrificial fire in a shamanic ritual First, the shaman lights a large sacrificial fire, into which a little vodka and milk are poured, and pieces of fish are also thrown into the flame. After this, the shaman begins to tell fortunes about whether the spirits will help the couple to have offspring. To do this, the shaman throws a special cup into the air and looks at which side it fell to the ground. If the cup lands upside down, then the spirits have accepted the gifts presented and agree to provide assistance. In case of refusal, the fortune telling is repeated twice more, and if the gifts are not accepted, the entire ceremony is postponed to another day.
When the fortune-telling turns out to be positive, the parents go to the sacred grove, where they hang the cradle with the doll on one of the free trees. Then they return to the shaman, drink a glass of vodka and each take three puffs of a cigarette (in this way they offer sacrifices to local spirits through their bodies).
According to tradition, the family must thank the shaman for his work by participating in his life’s affairs, for example, helping with harvesting or haymaking.
Ritual for longevity and good health
The ritual for good health is considered one of the simplest. It is held right before sunset, and cedar bark is a mandatory attribute. The shaman sets fire to the bark and blows its smoke three times onto the “client’s” neck. After this, numerous prayers occur to grant the person longevity and good health. At the end of the ritual, the “client” must take the bark brand in his hands and move it around his body three times.
Shamans are confident that cedar has unique healing properties. Based on the bark of this tree, potions and talismans are created for a wide variety of diseases and ailments.
Ancient ritual of feeding the fire
Many shamanic rituals begin with the process of starting a fire. According to many peoples, fire occurred when the sky was separated from the earth, which is why this element occupies such a significant place in the ceremonies of the peoples of Central and Central Asia and Southern Siberia. In Buryatia, fire is represented in a masculine way - the master of fire.
The ritual of feeding fire is very widespread, it is performed both by black and white shamans themselves, and by ordinary people. To do this, you need to blow cigarette smoke into the stove or fire or pour a shot of any strong alcoholic drink.
More recently, the master of the elements was so revered that it was customary to give him the best pieces of food from the table. Today this tradition is gradually being replaced, but it is too early to say that it has completely disappeared or will disappear.
People still believe that fire can really provide serious help in a variety of matters; it preserves the family hearth, protects against illnesses and illnesses, and brings good luck and happiness to the family.
When all traditional methods have been tried and there is practically no hope for healing, residents of Buryatia often turn to alternative medicine for help.
One of the many methods that local shamans use is wrapping the sick with the entrails of an animal. This is considered to be an extremely dangerous and difficult type of treatment.
Wrapping animal entrails is considered one of the most complex ancient rituals, and only a few shamans will undertake it.
In Buryatia, one of those who heal in this way is a shaman Sergey Damdinov. He allowed the correspondent to observe the process, but refused to tell all the secrets.
If the wrap goes wrong, the person may die. All nuances are taken into account here; it is important to have sacred knowledge. Sergey Damdinov, shaman
Each ritual is difficult for Sergei Damdinov. He says that he is very worried, because, as a rule, wraps are the last chance for many.
Svetlana Khoroshko has chronic renal failure - hemodialysis several times a week and there is practically no chance of cure. Svetlana and her husband came from the Irkutsk region. It took them 18 hours to get to Ulan-Ude; they say it was dangerous, the roads were completely icy.
While we were driving, we saw so many cars in ditches, it was scary, of course, but I think our visit was worth it. I really hope for a cure. We met Sergei in Irkutsk at some ceremony; a good friend brought us there. At one time, our friend had severe back pain, and Sergei helped him, he is also a good massage therapist and chiropractor.
Svetlana Khoroshko, patient
For the wrap, Svetlana had to buy a sheep. According to Sergei, the gender of the animal is a very important point. For men, a male animal is required. A ram is sacrificed. According to shamans, the animal literally gives its life to a person and, thanks to its organs, the patient gets back on his feet.
During the butchering of a sheep, the patient lies in a heated room, where she is covered with the internal organs of the animal. This happens according to the mirror principle, that is, liver to liver, lungs to lungs, heart to heart, etc.
Expert opinion. Olga Madasova, head physician of the Republican Center for Medical Prevention.
— Official medicine has always stood and stands on the basis of evidence. In theory, some kind of research should be carried out, and only then can one say with confidence whether it helps or not. I am of the opinion that if it helps a person, even on a psychological, mental level, then let it be.From a physiological point of view, I can say that there is a powerful thermal effect here, and contact, living heat. There is a method of treatment - thermal therapy, and therefore we can say that when wrapping, blood circulation may improve, the production of biologically active substances will be activated, etc. Thermal effects are positive in most cases, although they are not always recommended.
As for acute infectious conditions, such treatment can provoke activation, this is extremely harmful. Cancer patients, as a rule, grasp at the last straw, and in this regard I will still say no, because I do not see such a mechanism that would improve the course of cancer. My colleagues will also confirm this. Cancer patients, being treated with unconventional methods, simply lose their time and chance of cure, because they are going through the most difficult processes.
After the death of an animal, residual energy remains on its internal organs, a kind of aura, so the organs overlap each other. Thanks to the animal’s biofield, sick human organs begin to recover. This is where the main secret lies: the energy of an animal acts on a person like a battery.
In this way, almost all diseases can be cured, but only of the chronic type. If we compare modern traditional medicine with folk healing, then, for example, if a person has kidney pain, then in the hospital, accordingly, only the kidneys will be treated, and traditional medicine covers the entire body, starting with its aura and ending with the diseased organ.
Bair Tsyrendorzhiev, Chairman of MROSH "Tengeri"
After the wrap, the patient is warned that all instructions must be followed, otherwise the treatment may go down the drain.
When wrapped, all the pores open, the body is renewed and becomes similar to babies. Therefore, you need to take care of yourself accordingly. For example, Svetlana will have to stay in bed for three days, insulate herself as much as possible and take care of herself. Her husband will literally carry her in his arms, just like a small child. Her illness is quite serious, and one wrap is not enough for a complete recovery; she will need to be repeated again, but that will be in a year.
Sergey Damdinov, shaman
Sergei came to shamanism five years ago. He says he was already ready for this. In his family, both his mother and grandmother practiced shamanism and also practiced wrapping. Therefore, from an early age he was not only present at such rituals, but also helped. He began to heal on his own after initiation.
Once a man came in, he was 58 years old, his kidney and liver were not working. The doctors gave up on him and said he didn’t have long to live. And by the way, that’s why they began to accrue a large pension to him, they say, he didn’t have long left. The wrap was his last hope. Today he runs better than me, he runs up to the ninth floor like a young man. His wife, by the way, is almost 30 years younger than him; they now have two children.
Sergey Damdinov, shaman
The traditional religion of the Buryats is shamanism - a form of social consciousness realized in people's behavior and forming a special system of ritual actions. The main and characteristic thing in this religion is the deification of the forces of nature and deceased ancestors, the belief that there are many gods and spirits in the world and with the help of shamans one can influence them to ensure happiness, well-being and health, and avert misfortune. The initial stage of the history of the development of shamanism in Buryatia dates back to the primitive system, when hunting, fishing and gathering were the main means of obtaining food. This is evidenced by materials from archaeological excavations, rock paintings, relics of ancient rituals and traditions preserved among the Buryats. In subsequent periods, shamanism develops, becomes more complex, and becomes a special system of religious ideas and rituals. Covers all spheres of life, influences the formation of culture and lifestyle of people. Buryat shamanism has much in common with the shamanism of other Mongolian and Turkic peoples of Central Asia and Siberia. This is explained by the fact that the ancestors of these peoples entered into close relationships and influenced each other. In addition, the Buryat people included various groups of ancient and medieval Mongol-speaking and Turkic-speaking peoples, who brought with them their traditions and cultures. In the general picture of shamanism of the peoples of Central Asia and Siberia, Buryat shamanism is distinguished by highly developed polytheism (polytheism) and the complexity of the ritual complex.
one of the forms of religion that makes up a complex structural formation: the idea of supernatural forces, a ritual complex, a religious organization represented by shamans, a psychological attitude. It includes ideas about nature, man and society. Shamans, divided into white and black, high and ordinary, constituted the clergy with high intellectual qualities.
The veneration of Heaven and Earth is the core of the entire complex of beliefs of shamanists. A sacred rite at the foot or top of a mountain, on the banks of a river or lake, in a fence or yurt is a manifestation of the biosphere essence of a person, his desire and will to live.
The earth, according to shamanistic ideas, is the middle world. Therefore, every area, mountain, river, lake, tree, rock has its own spirit.
In addition to the middle world, the earth, the Universe, according to the views of shamanists, consists of upper and lower worlds. All these three worlds are located vertically, one above the other, each of them is controlled by special gods.
The Buryats saw the sky, on the one hand, in a purely material form - the Eternal Blue Sky, and on the other hand, it was considered a spiritual being, ruling the whole world, personifying reason, expediency and the highest justice. The sky was considered masculine, giving life, and the earth was considered feminine, giving shape to objects. Therefore, the sky was called father, and the earth - mother. The sky was considered the embodiment of justice, when dealing with difficult cases and taking oaths.
To insult and give false testimony, calling the Eternal Blue Sky as a witness, meant dooming oneself and one’s offspring to troubles and misfortunes.
Ideas about the soul, death and the afterlife.
A very important part of the shamanic worldview is the idea of the soul, death and the afterlife. According to these ideas, every person has a soul that is invisible, airy, and located in the body. Being the double of a person, she possesses all his qualities: the angry and greedy have an angry and greedy soul; in children - children's, can be happy, hungry, angry. According to the concepts of shamanists, human illness and death are determined by gods and spirits. Sometimes the death of a person is considered as a predestination of Heaven, for example, death from a lightning strike or from an attack by wolves (wolves are considered dogs or messengers of the celestials). It was believed that after the death of a person, the soul is transferred to another world, where it finds its loved ones, relatives, and acquaintances. Since it was believed that dead people could bring harm or benefit to the living, and were representatives in that world before superior beings, it was necessary to constantly or occasionally organize a ritual of sacrifice in order to propitiate them. The idea of supernatural forces, the soul, death and the afterlife, ideas about the structure of the Universe, the relationship between revered beings and people constitute the main content of the shaman c whose worldview.
Sacred places.
An integral part of the shamanic cult system are the places where prayer services are held. Such places were called “oboo”. Rules of conduct in holy places and during the performance of rituals. In revered places, polluting the sources of rivers and lakes is prohibited. Hunting, logging, digging, and construction are prohibited.
Shamanic origin.
Shamans, as intermediaries between believers and supernatural forces, were considered the chosen ones of God. The first and indispensable condition for becoming a shaman was the presence of udha - shamanic origin or root. There were several types of udha: 1) on the paternal side - haluunai udha; 2) on the maternal side - hari udha; 3) heavenly origin - narieer udha (it was acquired by a descendant of a person killed by lightning), this type of udha was not inherited; 4) blacksmith origin - darkhan udha; 5) buudal udha - literally “origin descended from heaven.” It was acquired by a person who found meteorites that fell from the sky. This origin was also not inherited.
In addition, shamanic roots were divided into white (sagaanay udha) and black (kharyn udha). It was believed that the shamans of white udha served good, light deities, and black udha served evil, black deities. There were shamans who had both origins; they were called “khoyor teeshee yabadaltai” - capable of serving on both sides.
White shaman,serving the good gods (Western Tengris), who never do harm to people, is himself a good intercessor for people and performs rituals and invocations only to the deities who patronize people, who give good and happiness to people, and therefore such shamans are respected by the people.
Black shaman,as a servant of evil spirits, he causes people only evil, illness and death; some of them, the Buryats and, of course, the shamans themselves assure, can kill people by eating their souls or giving them to evil spirits; but the main power is in those gods who patronize them; when a shaman wants to kill a person like this, he prepares a cane, one half of which he blackens with charcoal, he also blackens the left half of his face with charcoal, the cauldron in the yurt turns upside down and when night falls, he calls upon the evil gods, harming the person the shaman names.
Shamanic paraphernalia.
Shamanic paraphernalia is an important component in the structure of shamanism, associated not only with religious ideology and practice, but also with symbolism in general. The most important shamanic items are: boogay tonog.
1. Shaman's canes - Khorbo. There were three types of canes: horse, snake and human. Their purpose is a means of transportation for the shaman, transport to the other world, a symbol of the power and rights of the shaman, an instrument for punishing the guilty.
2. Zhodoo, edoo- fir bark of a certain shape, it was set on fire to incense and cleanse the place of prayer for sacrificial animals, wine, and people present.
3. Whip - tushuur. Consecrated, decorated with ribbons and pendants, it symbolized the power of the shaman over believers and served to punish the guilty.
4. Shamanic costume - orgay. One of the main accessories of a shaman. The suit was made from silk or paper fabric in white or dark blue. Metal figures of a man, a horse, a bird, a snake, hammers, etc. were sewn onto it. Orgoy dressed during rituals and prayers.
5. Shaman's crown, mayhabsha- a headdress made from the scalp of an animal or animal, removed along with the antlers of a deer. Ribbons, iron plates, kholbogo - a type of bell, and figurines of animal birds and fish were hung from it. The crown could be made of iron with two ends at the top in the form of branched horns.
6. Tambourine and mallet – hese, toibor. The tambourine symbolized the horse on which the shaman supposedly rides on earth, rises to heaven or descends to the underworld. The tambourine is a musical instrument.
7. The hat is malgai. This is a specially made hat with a band of bear fur, worn under the crown.
In addition to the listed attributes, the shamans' equipment included a mirror - roofing felts (made of bronze or jade); musical instrument - khuur, similar to the khomus of the Tuvans or Yakuts; spear - jade, dirk; bell – shanginuur; zeli – hair rope with clasps and pendants; altar or throne - sheree (a box on four legs for storing all paraphernalia).
Ritual system.
The content and forms of shamanic ritual actions were very diverse and had a certain order. According to the degree of obligatory nature and frequency of performance, rituals and sacrifices were divided into obligatory, optional, regular and irregular. From the point of view of targets and the participation of believers, they were divided into social-collective and family-individual.
The Buryats called public prayers "tailagan".
The main purpose is to ask the gods for a prosperous year, an increase in livestock, happiness in families, and the removal of troubles and misfortunes. Tailagans were organized starting in late spring (May) and ending in autumn (October). All tailagans took place in a solemn atmosphere and were considered holidays celebrated by the entire population for a day or several days. The obligatory attributes of the sacrificial ritual were a fire on the street or smoldering coals on an iron object, Bogorodskaya grass and fir bark to purify those present.
Tailagans –The ritual of worship is carried out regularly. There are autumn, spring and summer. Going out to tailagan is considered a big holiday. Shamans perform a cleansing ritual - fumigation of edoo. They also cleanse themselves and their offerings by fumigating special herbs.
Ritual to the spirit of FIRE. A ritual for the hearth, where they ask for peace in the house, happiness, love of children, family well-being.
Ritual of purification by fire. When a person is sick, the shaman does cleansing with fire. An offering is made to the spirits of the ancestors, the spirit of fire.
Ritual of SOUL CALLING. It is carried out when a person’s soul leaves. When the soul leaves, a person begins to get sick and suffer. The shaman sees that the soul has left the body, returns the person’s soul through a certain ritual, and the person recovers. The soul, according to the Buryats, leaves the body during sleep; it can jump out of fright at any time through the nose, mouth or along with the blood. A soul that jumps out of fright does not return to the body on its own; it must be returned through a ritual by inviting a shaman. Sometimes a runaway soul becomes stubborn, not wanting to return to its owner. Then the person feels lethargic, drowsy and, if the necessary measures are not taken, he may die, and the unreturned soul is alienated.
The shaman is obliged to help all people without exception in their illnesses, problems, and failures. He has no right to do evil to people. The shaman does not go against the ELEMENTS of FIRE and WATER, as well as the existing authorities.
According to shamanic beliefs, evil is punishable, so you cannot lie, deceive, kill, offend orphans and the sick, or use foul language.