K.D. Utkin “The origins of the Yakut shamanism”, Yakutsk, 1994
Shamanism – one of the main components of the Yakut beliefs. It has ancient origins. In it, the author argues, the cult of women udaganki was a fundamental principle, from which came the notion of shamanism and shaman.
Designed studying traditional culture.
CONTENTS
1. Cult udagana on background shamanistic culture
2. Yakut shamanism in its ancient fundamental principle
3. Footnotes
In the history of religious beliefs Yakut shamanism occupies a special place. First, researchers Yakut culture he perceived as a powerful and stable layer of the traditional religion of the Yakuts. Secondly, always characterized by a long historical process, as multilayered phenomenon in social and cultural life of the people. It is simply inconceivable without a developed cult worship, without magic ritual traditions and perceptions, without complex attributes shamanic mysteries.
Many nations of the world at different levels of their development in one degree or another in contact with the world of ancient religious beliefs. They all passed the stage of the initial period of its formation. However, as a unique and special form of social consciousness shamanism survived longest in conglomerate Turko-Mongol peoples. Vestigial ceremonies shamanistic beliefs have survived to the 30s, 40s, even 50s of the 20th century. As a result of all this, many aspects of it were quite understood. In our opinion, the most vulnerable point of the research sphere is ancient and deep stratum of this culture. Therefore, there is a desire to try to look into it in his distant, the most mysterious part of the Yakut shamans. We are interested in, so to speak, its root, compacted structure. Consequently, modern theologians will sooner or later have to follow the evolution and dialectics of the Yakut shamans. Along with this, there is also the temptation to identify the original path of traditional religion with the latter formation of this culture.
1. CULT UDAGANA AMID SHAMANISTIC CULTURE
Yakut shamanism rooted rests on a thick sequence of the Central Asian and South Siberian cultures. Then gradually gemmated from primordial and found his path of self-development. All this shaped the character and nature of its formation. Last millennial history Yakut shamanism held in a foreign environment.
It is this last stage of extensive shamanistic culture began and today remains under scrutiny before the Revolution and later researchers. In particular, its visible part, the outer shell and the most expressive. Ancient religion traditional culture Yakuts haze shrouded deep time. Lack of archaeological, ethnographic complexes, often their absence made it difficult to reconstruct the early stage of formation of the Yakut shamans. To touch and feel the uniqueness of this culture is necessary to survey the background multidimensional Turko-Mongol traditions.
When traced the contours of the general construction of the Central Asian and South Siberian cultures, the similarities begin to emerge primitive religion of ancient stone ages with elements of magic cult Yakut shamanism, its ritual tradition.
In this regard, the greatest interest Paleolithic figurines of women, “the mistress of different spiritual elements” (1). They were found Asia researcher Okladnikov during Lena historical and archaeological expedition of 1941-1943. Lena River Basin found 28 items with Paleolithic nahodkami (2). Women of that distant era considered sverhmoguschestvennymi beings. Kinship recognized only through the female line. Housekeeping is completely subordinated to mothers. She was independent, took the lead in society, dominant position (3). Cult women Paleolithic and Neolithic cultures received artistic expression in the separate samples of primitive art. Found in Buryatia, Malta stone statues in the hood and overalls, and figurines of nude women support their economic and social status, religious worldview of Stone lyudey (4). Figures replaced the dead girls or women, considered the repositories of their souls. Generally, use the special veneration. In their honor, arranged various rituals.
According to scientist-orientalist G. Ts Tsybikov “The first priests were women” ( 5). They had to watch the fire and make him an offering. As the guardian of the home shrines Servants of worship portrayed on the rocks. Female figurines were made of stone, bone, mammoth tusk (6). The Buryats shaman was the first woman to receive the gift of shamanism from Eagle (7). All the Turkic peoples of the first servants of the cult – shamans – termed “utgan”, “udagan “or” odegon.” Old Turkic root ut/to/means “fire” and the suffix “gang” is used for the formation of feminine names. Consequently, utgan – priestess of fire, the first servant of worship (8). The fact that shamanism is genetically related to the mother’s birth, that women played an important role in the formation and development of shamanic ideology – and other researchers say K. Rychkov Zolotarev, A. Anisimov, S. Purevzhav (9).
Many peoples of Siberia there is a cycle udaganskoy mythology. Udaganki in Turko- Mongolian epics serve as active actors – celestial shamans and cultural heroes. The Buryats have developed myths and Aysyhan Husyhan. On their combination with blue bull colorful burbot occurred ancestors of Buryat tribes bulagatov and Ekhirit. In the Indian epics heroes legends are born to women from the witches spell of terrestrial origin and god – men (10). In Khakassia epic “Altan Aryg” powerful bogatyrka thanks miraculous properties “created itself”, but can not get out of white stone cliffs. By the will of God sorceress Hu Frost, protects rock solved save bogatyrku Altyn Aryg (11).
In Yakut olonkho D.M. Govorov “Uelen Brave” udaganka Dabylla Kuo “sucking out the womb seven-month fetus, and then carries it grows and raises, making it a great hero Uelenem Brave” (12).
Generally, Yakut olonkho generously provides its epic world evil and light udagankam all three worlds. Particularly rich in divine maidens early epics. Celestial shaman will perform Urun Aiyy Toion, guard heroes aiyy. They enliven the dead, heal the wounded, struggling with evil Shaman underworld. Have attributes: shamanic costume and drum beater (13). Tungus shaman An Salbanyky during combat Ardamaan Dardamaan Dyyray Bergen and appears in the form of a crow, and udaganka aiyy Alakaayy Kuo – in the form of the Siberian Crane. In olonkho “Shamanka Uolumar and Aygyr ” recorded EK Pekarsky in 1886, puts Uolumar shaman shamanic costume kamlat. Transformed into the eight- spotted bull butting with abaasy (14), overcomes the resistance and leads to the lower world. Older sister Aygyr turning crane – Siberian Crane flies followed his sister. Finally, after defeating Uolumar abaasy leaves the underworld and into the beautiful country aiyy. There she cures handsome Erilik Kun, and even shaman Kyykyllaana (15). Celestial hide inside the shaman tambourine motherly woman’s soul – bogatyrki Kyys Nyurgun and her horse, make them immortal. Bless her for mastering the art of lycanthropy (in the fire to turn into trehranny sword in the water – a pike with iron scales) (16).
Eight shamans aiyy fulfilling the will of the supreme celestial, decide the fate of a dispute between the heroes and formidable Mould Bebe abaasy underworld. In another case, celestial shaman revive heroes aiyy eighteen (17).
In a kind of epic “Obstinate Kulun Kullustuur ” as the organizer of the happy life of the human race stands a great shaman Kun Tolomon Nurgustay. In the second generation is a shaman – fairy Kyys Nyurgun. She can fight with both the groom and Aybansoy – shaman. By divine education Kun Tolomon Nurgustay grandmother, granddaughter Aybansa becomes a great shaman (18). Imposing figure is a struggle between two shamans Kyys Nyurgun and Aybansa. Both sweep across the sky in the clouds with great speed, but their spirits are fighting in the way of birds. In short, this shaman – udaganki olonkho varied in nature, more individualized, more importantly – are energetic and active. Even the main hero of the epic Obstinate Kulun Kullustuur like is in the background. Generally, among the inhabitants of the world’s top men no shamans, there is only divine maidens udaganki. Only in the lower world autocratically hosted shamans and shaman abaasy (19).
On average, the world image of a woman acting as a living thing, and the matriarchs just growing. Personalized Image hostess land Aan Alahchyn endowed qualities udaganki shamans. She and prophetess heroic destinies, and defender of the country conservation and invisible fairy-land median (20).
Ancient cult of the mother goddess and shaman-udaganki in the surviving forms preserved in Yakuts early XX century. In the last century throughout the rite celebrated conductors Ayyyhyt, goddess of fertility and protector of women in childbirth. This ritual is described in detail by Professor S. Ivanov (21). It was attended only by women. The presence of men in general not allowed. Spring women celebrated the rite of origin ayyyhyt cattle called “Ynahsyt” (22). In addition to ethnographic records AA Popov, there are other sources (23).
Yakut deity Ayyyhyt and Ancient Umai considered both patrons newborns. In this regard, and rites dedicated to them, are identical. According to the observations V.L. Sieroszewski in Kolyma Krai girls wishing to seek fertility, deity figurine placed on the beam directly above her bed (24).
There also existed the Yakuts custom in which the spirit of prematurely deceased, but unmarried daughter of a rich man was introduced into émégét and turned it into an object of worship – in the Virgin goddess (“Kys Tanara”). First became known to us goddess daughter beauty Nykaa Harahsyn famous ancestor Lena Yakuts Omogoy – Bai, defiantly rejected Ellyaem. First record rite Kys – Tanara did V.L. Priklonsky. Cut a small figure of a horse and cow head (25). And according to other sources the statue was made of a small piece of wood sludge cast silver. Shaman spell his spirit infused in her deceased daughter or child. Then put it in a special box and bone hung under the upper beam yurt living (26).
In historical legends mention the name of the shaman Syngalaabyt Lygy that not loving betrothed husband, in his third attempt to hang herself and turned into a revered tribal community in a female deity – Bolugur Ayyyta. She herself was a shaman, as evidenced by its ability to: cure shaman Kypchyytyyn Oyuuna, turn into a beast of the forest, in the cold palm sword and withered tree (27). After the death of her soul infused into the silver “émégét”, otherwise “tuktuye” (virgin goddess) and brought her victim.
In the historical folklore Yakut has a number of legends and stories that demonstrate the sustainable nature of religious belief, confirming the strength and power of women udaganok. In ancient times, apparently, there was a clear separation of functions between the forces of good and Shaman Shaman abaasy. In one story, the informant of Middle Vilyui ulus G.V. Ksenofontov recorded in 1925, literally said the following way: “We Dzhanaayya (shaman) was the younger sister shaman bright, celestial spirits (“Ajyy udagana”) (28). Dissatisfied with the actions of his elder brother shaman forever left his abode. And through the smoke hole, becoming a bird flew to the celestials. Brother shaman could not keep her. Sister, as a shaman was stronger than him. The second case, confirming the rule over udaganok shamans described in widespread cycle of stories about udaganke Alysardaah. Her fate was predicted to become a great shaman. She had to educate and ordain udaganku great shamans. Shaman Ekecheen immediately recognizes that he can not teach her witching craft, as the soul of the future udaganki Alysardaah raised significantly higher than shaman Ekecheen socket (29).
And if you delve deeper into the mythological and historical folklore, the information about the female shamanism of strength and power udaganok – quite a lot. Names of good and evil shamans with explanatory texts placed at the end of the book NV Emelyanov “Yakut olonkho Topics.” So did the AE Kulakovskii and one of the last researchers Yakut shamanism E. Ivanov (30). The mere enumeration of their own names comes to 70-80.
Cult udagana appeared in a very distant era when people could not separate themselves from the world of animals, considered them their forefathers. He did not turn them, and recognized as the most direct progenitors. With cult udagana linked totems ancestor lion, bear, wolf, crow, rabbit, dog, cow. All these animals, birds considered helpers and companions udagana. Almighty shaman early epic tales reincarnate at the right time belomolochnyh birds sterkhs or menacing black crows. In fairy tales, historical legends, the Yakut udaganki turn into a bear or wolf. They even may bear them (31).
We are interested in the emergence of South Siberia and adjacent territories of her religious cult beliefs, glorifying a woman. Upper Paleolithic figurines naked and dressed in a fur garment women carved from mammoth ivory. During these statuettes fall under the second phase of the Upper Paleolithic – Sartan glaciation period, which dates from archaeological science 21 – 11 thousand years BC At this time in nomad camps early bone hunters appear rhinoceros, horses, saiga antelope, bison, deer (32). Carriers of this culture, in addition to bones of bison, even figurines produced from the mineral – green serpentine. Cult of women began in the Upper Paleolithic era, receives further development in periods subsequent periods: the Mesolithic, Neolithic, early, late Bronze Age. Traditional rite mother goddess lasted until the later time. Preimages Yakut udaganok originate with the cult women Paleolithic and Neolithic cultures. Consequently, the lower limit of approximate age udaganskoy culture can be correlated to the Mesolithic period of the Stone age, the dating of which extends from 11 – 5 thousand years BC (33).
Echoes of those distant eras and literally to the XX century are preserved in religious ideology udaganskoy culture. We are struck by the phenomenal longevity female cult, one manifestation of which is the Yakut udaganskaya culture.
2. YAKUTSKY SHAMANISM IN ITS ANCIENT PRIMORDIAL
Yakut shamanism – a historical phenomenon, quite deep and quite original. Rooted in a deep and powerful layer of the Central Asian and South Siberian shamanism. The nature of its occurrence and formation associated with patriarchal tribal period of social development. Drevnesibirsky shamanism inherited ideology and tradition Neolithic, Palaeolithic inhabitants. Its formation occurred against the backdrop of the spread of cattle and crops rannemetallurgicheskoy. This period coincides with the age Chinese time, i.e. with the beginning of IV century BC (34).
According to other researchers, this date can go further. The fact that the Paleolithic art of Western Europe found anthropomorphic and “hybrid” shape with a pair of animal horns on his head. They are called “witches” Paleolithic (35). Dancing “Warlock” on the ceiling of the grotto Trois Freres in one image combines features seven characters: his antlers, the eyes of the wolf, owl face, beard chamois, bear’s paw, tail of a horse, the figure (body) cells (36). “Crown” of the 7 -rays adorned only male figures meant a sacred significance. For example, the spirit of an ancestor, or shaman spirit mask (37). Although similar product not found in Siberia, however, for the search is not excluded.
That Siberian shamanism is genetically related to the paleolithic culture, confirmed by documented sources of archaeological science. Rich material to clarify ideology Siberian shamanism give petroglyphs Baikal – the monuments of ancient culture of the peoples of Siberia. Petroglyphs on the rocks two bays Sagan -Zaba and Aya on the northern coast of Lake Baikal first described N.N. Aganitovym in 1881 (38). Survey continued pre-October and the Soviet years. But a solid contribution as a result turned out four expeditions organized under the leadership of Okladnikov. In addition to local traditions Pribaikal cultures he discovered historical and cultural contacts with ancient agricultural religion far West – Karelia, Scandinavia (39). Detailed study of the petroglyphs mentioned bays Okladnikov believed that ” shamanic complex archaic notions rooted in the ideology of the Paleolithic” (40). From the Stone Age are representations of a shaman, as a being of mixed nature – half bird or moose, bear, red deer. Of the Paleolithic and Neolithic occur idea of shamanic patron “Mother beast” – as zoomorphic shaman and his twin soul” (41). This era and ranked origin legends of the dismemberment and devouring the body of the shaman spirits, the subsequent resurrection of the shaman (42).
Preview horns or three beams on their heads petroglyphs researchers explained as a cap – “crown” also refers to the time of the Upper Paleolithic (43). In Aya bay considerable interest anthropomorphic figure, torso, which is designated as a “skeleton” of this creature – spine and ribs (44). Next to them are depicted snakes, emphasizing magical, magical properties of shamans. Abundance bundles “serpent” and drawings of snakes, researchers found in shamanic robes and tambourines Buryats Teleuts Kumandins Chui Altai (45). According Okladnikov “snake appears in the semantics of art and mythology Siberian tribes back in the Paleolithic Malta” (46).
Formation of Siberian shamanism, ritual culture with its complex attributes associated primarily with the Bronze Age (within the 1st millennium BC). But recent studies Okladnikov udrevnyayut them to Glazkovsky (2nd millennium BC) and Serovskaya (IV century BC) times (47).
Another researcher ancient Asian culture A.N. Lipsky says “indisputable question of the existence of shamanism developed on the Yenisei River in Karasuk time (XII-VIII centuries. BC)” (48).
In petroglyphs Upper Lena has a whole series of ritual dances led by shamans (49). Shamanic pisanitsas Baikal, the Altai Mountains and Central Asia constitute a single tradition of religious beliefs hunters and herdsmen of this large region. Ideology and ceremonial culture of shamanism continued in the next millennium. This is evidenced Kurykanskaya petroglyphs on rocks Shishkin hunting and ritual scenes, as well as petroglyphs Middle Lena. Particularly expressive anthropomorphic figurines, painted on the rocks in the area Chopchu – Baga and Mohsogolloh Haya. In the first – again “dancing shamans”, the second – a ritual circle dance led by the chief shaman. He and chetyrehrozhkovye branches on his head, and fringe for the hands, and tambourines, and sacrificial animals. The whole arsenal of shamanic figures on the Upper, Middle Lena, around Lake Baikal, below and to the west of it, covers a very long historical period. Last frontier multilayer cultures in contact with religious beliefs srednelenskih Yakuts (50).
This long path of development and formation of the Central Asian, South Siberian shamanism defined typological commonality and similarity of religious beliefs of Turkic and Mongolian peoples . This notice all the researchers who have studied at different times of their religion. For example, an expert on the history of Buryat shamanism T. Mikhailov similar to the number of common features and classifies the following points: first , the cult of the sky and the gods, veneration of the spirits of earth, water, animals, birds. Second, the cult system terminologies. Third, the structure of activities of the clergy. In Central Asia and the adjacent territories of southern Siberia in the Late Neolithic way of life began to develop the same type of household activities. Economic foundation of the nomadic, semi-nomadic herding helped shape similarities shamanism vast region (51).
N.A. Alekseev, known shamanologist Siberia, notes the existence of the stereotypes outlook and veneration of the supreme deities . “All of the Siberian Turks preserved elements honoring the sky the sun, moon, stars, the Big Dipper, Venus, etc.,” he says (52). According to him, the shaman rite takes place on the same scenario, in ceremonial uniform structure for a single spell formulas (53). Author of a monograph on the Altai shamanism L.N. Popov writes “about the existence of similar forms of shamanism for many centuries in various Turkic and Mongolian peoples of Central Asia and Siberia” (54).
Religious beliefs of the ancient Yakuts devoted a special section AI Gogol famous work “Historical Ethnography Yakuts.” In it he said: “The basis of traditional religion Yakuts SUBMISSIONS eighteenth and nineteenth centuries. Originated in the steppes of Central Asia and Southern Siberia allegedly at the turn of the eras, although the earliest origins are rooted deep 11 thousand BC. e.”. Neighbouring Yakuts and related peoples, in his opinion, found similar signs of religious beliefs (55). If Yakut shamanism consider in terms of historical reconstruction and background tyurkomongolskogo shamanism, the loom: on the one hand, the archaic layers of ideology and traditional beliefs of the cult of the Yakuts, on the other hand, the same type of elements related cultures.
Speaking about the Yakut shamanism must briefly refer to the term “shamanism” and the nature of traditional religion.
Has been a longstanding dispute over shamanism and shamanism. Appearance of the term “shaman” is likely to have a literary basis. In hunnskny period have been described as the “wise men” that can cause wind and rain (56). Bichurin translated passage Chinese dynastic history shamans yuabaney called the wise men (57). Talk about them in connection with the war, which took place with the Huns under the 449 th year, where shamans called rain, snow, wind and flooding (58). In 568 and 576 years. rulers of ancient Turks visited Byzantine ambassadors. They described the ability to ward off witches misery, and in more detail, a rite of purification (59).
Etymology of the word “shaman” some researchers attribute to the Siberian Tungus lexicon (60). It was used in the sense of the shaman. Today the word “shaman” has become a universal religious term.
Now, about shamanism and shamanism. First of all, the shaman – a specialist chosen profession, the minister of cult religion. They communicated with the spirits, spells known prayer dedicated to the supreme deity, the canonical structure of ritual culture, poetry and translations of religious terminology. Were healers, visionaries, artists, religious ritual. Word were officials of religious worship. The earliest mention of it in the sense of “shaman” refers to the middle of V century. It is found in the reports of late historian Priscus, who lived for some time at the court of the Huns Attilly (61).
A.D. Sukhov, who has studied the philosophical problem of the origin of religion, shamanism calls them (62). A representation of primitive religion, which are associated with shamanism, refers to the phenomenon of shamanism (63). Shamans and their actions are only part of the manifestations of shamanism (64). Among the characteristic features of shamanism researchers include: religious ideas about nature and its phenomena of society. Mythological basis of religious beliefs are based and other signs: the religious feelings (mood), actions differently – worship (cult) (65).
In Yakut shamanism and shamanism all these traits, features traditional religion were deeply inherent. We can only talk about the advanced form of shamanism and high professionalism of the clergy. The main determinant in the Yakut shamanism was the institution of inheritance. Great shamans their genealogies branches adjusted to 9 generations.
To elucidate the archaic elements in the mythology and ritual culture, complex vestments and paraphernalia of shamans, to establish kinship with their Turko-Mongolian parallels try to overlook Yakut shamanism eyes of different researchers.
Their materials, beginning with ethnographic descriptions of shamanic cloaks, ending prayer spells, analytical work on shamanism give us the opportunity to consider this process in the context of, and in the development, certainly in comparison. However, this approach requires more detailed and more extensive study. Therefore, taking into account the performance of tasks and have to limit the size of articles separate comments on this issue.
Unchanged shamanic costume accessory is “des émégét” (copper figure). They represent the souls of dead men, and sometimes sends them on their (66). There are “kerete emy” (nipple), made of copper circles (67). They apparently connected with the ancient cult of women and magic. Some researchers attribute it to the old man Underworld – Arsan – Duolayu (68). Among the shaman’s costume pendants are figures of birds (loons, Crane, Eagle, gulls), animals (dogs, horses), celestial bodies: the sun and moon. In addition, anatomical skeleton (iron) man made piecemeal, which is hung on the shaman costume.
All this complex attributes shaman’s costume, mostly documented ethnographic collections from the XIX century. They are in the central and national museums. Archaeologists have discovered only one shaman burial XVIII century (Konstantinov, 1971) (69).
Copper figure “des émégét” genetically linked to the Paleolithic and Neolithic art of the ancient world. It reminds us of anthropomorphic figures “sorcerers Paleolithic.”As for animals, birds, they all have the same, very ancient origin. This “zoomorphic counterparts shaman”, their spirits, their assistants. Their route passes through the Bronze Age to the Neolithic Age, and even to the Upper Paleolithic. In ideology and representation of the ancient people seemed shaman being mixed nature – half bird or beast. We are reminded of this above.
Among suspension shaman’s costume especially expressive “anatomical skeleton” of the shaman. Northern Yakuts front caftan sewed nine ribs on one side of the cut – five, with another – four (70). It is appropriate to draw an analogy here with petroglyphs on the rocks Aya Bay Lake. Baikal, with anthropomorphic figure on it, which shows the human body as a “skeleton”, denoting his spine and ribs.
The presence of “emy kerete” Preview breasts shaman remotely resembles women udaganok, rule and magical power which always recognized male shamans. Figures of the sun, the moon, the hole, etc., are a direct reflection of religious beliefs of ancient cultures carriers Siberia and Central Asia. Veneration of heavenly bodies associated with the same type of structure Late Neolithic farming tribes and their successors in the Bronze Age.
If you take the religious beliefs of the shamans of a later time, one of their magical powers considered the ability to control natural processes of nature. Yakut shamans and shamans of ancient Huns could cause rain, sends snow, blizzard, wind (71). As reported VL Priklonsky, two shamans, one out of Yakutsk, the other with the Aldan River quarreled and agreed to fight. Place match identified Verkhoyansk Range. Turning whirlwind flew through the rivers, forests and mountains. Where they flew everywhere valilsya forest (72). Or an example. According to legend Yakuts in the stomach of birds, animals, humans found allegedly custom stone “Sata” by which shamans called rain for so many days (73).
Interesting is the ancient rite of the Yakut “Archy,” during which the shaman smokes lighted splinter of wood, a broken zipper, tent-house or a new seine (74). Religious beliefs Yakuts one of revered worship in a complex pantheon of gods is considered the god of thunder and lightning – Suge Toyon (75).
By A.E. Kulakovskaya his full name as follows: “Aan Dzhaasyn, Jaa Buuray Dohsun, Kerdeeh Dahabyl Soong Dzhasyyn, Surdeeh Kiepteeh, Suge Buuray Toyon” (76). Buryats revered god of lightning “Sahilchaan-Tengeri” (77). In Altai like Yakut purification rite called “Alas” (78). Ritual fumigation smoke preserved from the ancient times. By mentioning the Byzantine historian Menander, shamans had a ritual of “purification” of the newcomers to the Turkic Kagan Byzantine ambassadors (79).
In shamanic folklore Yakuts steadily repeated thesis of dying and rising shamans. Becoming a shaman first subjected Dissecting the body, ie chopping into small pieces, which endows the evil spirits. After removing the body from the bones to her ancestral spirits applied new fresh meat from the body and enliven relatives shaman. Famous shamans die three times and raised three times (80).
Such beliefs have survived to the present century, testify to its antiquity, dating back even to the Upper Paleolithic culture, later in the overall formation of the ancient beliefs of the taiga-tundra hunters Eastern Siberia (81).
In northern Yakut shaman belief in the cycle has a legend that the serpent (Erian Kyyl) is considered the ancestor of the wolf, column and lizards (82). In describing the shaman’s costume made V.N. Vasilyev at the beginning of the century, shows a narrow curved iron strip serpentine form (83). Although it is explained as a tree, however, resembles a mythological creature epic tales “tysy tyymyyt.” In recorded A.A. Sawin metal pendants, shaman’s costume, made in 1940 in the north of Yakutia, is precisely the figure: “Tychy tyymyyt” – female lizards . It has two mouths on both sides. “When the shaman butted with another shaman tyymyyt lay open their mouths. If the enemy are on the road, where he lay tyymyyt, he entered inside him. Tyymyyt killed him and threw himself out through the anus” (84).
Yakuts deeply respected royal bird eagle. About the divine origin of his entire developed myths and legends. Eagle son thought supreme deity Urung Aar Toion – Homporuun Hotoy or Hotoy Aiyy (85). Treated with prayer spells shamans during religious rites. Therefore, the appearance of it as pendants to the shaman’s costume is not accidental.
Yakut shamanism researchers have repeatedly noted among totemic figures shamanic cloak availability figures Dalan-ekseku (the eagle) (86). VN Vasilyev circular plaque “kyusenge” found a line drawing double-headed eagle (87). Olkhon Buryats eagle saw it as their deity as some Yakut childbirth (88).
“The Cult of the Eagle was particularly developed in Olkhon, and kudinskih Verkholenskaya Buryats relating to Ekhirit tribe, composed of the genera and groups of Turkic origin” (89) – says T. Mikhailov, a researcher Buryat shamanism. Altai shamans weighed on the shoulders of suits beams eagle feathers, symbolizing two eagles (90). Antiquity cult eagle, part religious mythology Shamanism, confirmed petroglyphs on the rocks of Lake Baikal, the Lena and Baikal, dating back to the Neolithic and Bronze Age (91).
It remains to stay at the etymology of the terms of the Yakut shamans. Lexicon cultic religion is widely represented in the “Dictionary” E.K. Pekarsky book Antonov A.N. (92). They are among the many turns of language and expressions on traditional beliefs many words directly related to shamanism and shamanic cult. Without going into details, we restrict ourselves to the specific examples.
N. Antonov words and expressions “aiyy oyuuna”, “ieyiehsit”, “ichchi”, “ysyakh”, “ungkuu”, “kerbuechchu”, “homuhun”, “kut”, “kereh” said the native Turkic and “up”,”ilbis”,”menerik”,”émégét”,”dunur”,”byaryk”,”godfather”,”kuochay”,”ekseku”,”keeleeni”,”keyeerin”,”dalbyyyy” refers to the terms of the Mongolian descent (93). Another researcher G. Popov revealed Manchu-Tungus parallels in etymology dictionary vocabulary on shamanism. Among them he includes the word “chychypkaan”, “kencheeri”, “godfather”, “far”, “dalys”, “round”, “muohaany”, “sibien.” All these Mongolian borrowing its roots back to the reservoir drevnetungusskomu religious beliefs, which is referred to in science “Glazkovsky time”, which corresponds to the II millennium BC In summary, we can highlight the following points.
First, Yakut shamanism as a kind and unique form of social consciousness in its initial stage relied primarily on the perception of the world and represent the first ranchers, landowners, Central Asia, Siberia, was further developed in the Bronze Age and Iron.
Yakut shamanism is based primarily on the ideology and worldview model of the first creators of so-called “udaganskoy culture”. The latter became the foundation for the formation of a fundamental principle of the system and structure of the Yakut shamans. Magic cult arose at the dawn of conscious life of social development. Beginning with the Paleolithic era, as a form of worship of the heavenly pantheon of deities, spirits of the land, natural elements and wildlife, magic cult grows into a coherent, complex system of shamanism, in this case, the Central Asian and Siberian.
Yakut shamanism as one of the branches of the Turkic-Mongol shamanism originates from this reservoir of spiritual culture of ancient people.
In mythology, ideology, culture, ritual Yakut shamanism in varying degrees are recognized world outlook and outlook forest hunters, first pastoralists, farmers Altai-Sayan region, Mongolia, Baikal region, Transbaikalia. Further development in the era he gets metal culture and livestock development.
Yakut shamanism is a powerful layer of Yakut culture, religion Yakut. It is from the religious culture of the Yakut people: well-developed system of mythologies, the presence of professional Cultist, solid set of attributes special school dedication, as well as making and current terminology.
Poorly studied shamanism is party Yakut language and poetics of ritual, school teaching and initiation rite. But the most difficult, apparently, is his deep, ancient formation of this culture. Researchers will have to look to the distant world of the mysterious primitive religion.
Footnotes
1. Okladnikov A.P. Past Yakutia before joining the Russian state. – Yakutsk, 1949. – S. 32.
2. Ibid. – S. 35.
3. Ibid. – S. 32.
4. Ibid. – S. 48.
5. Ibid Mikhailov TM History of Buryat shamanism. – Novosibirsk, 1980. – S. 89.
6. Ibid.
7. Ibid. – S. 90.
8. Mikhailov T.M. Ordinance. Op. – S. 89.
9. Ibid. – S. 92.
10. Gritser P.A. The ancient Indian epic. Moscow, 1974. – S. 215.
11. Ibid. – S. 60.
12. Archive Yakut scientific center of the SB RAS, f. 5, Op. 10, pt. xp. 22.
13. Emel’yanov Topics of the earliest types of Yakut olonkho. – M., 1983. – S. 63.
14. Ibid. – S. 133.
15. Ibid. – S. 135.
16. Ibid. – S. 144.
17. Ibid. – S. 168.
18. Obstinate Kulun Kullustuur. – M., 1985. – S. 569.
19. Ibid. – S. 571.
20. Nyurgun Bootur Swift. – Yakutsk, 1975. – Pp. 102-104; Ergis GU Essays on Yakut folklore. – M., 1974. – S. 116-118.
21. Ivanov S.V. ancient Yakut rite associated with childbirth. – Pr. : Religious beliefs and practices of the peoples of Siberia in the early XIX . XX centuries . – L. , 1971 . – S. 142-149
22. Popov A.A. Materials on the history of religion Yakuts Vilyui District. – In the book.: Collection of Anthropology and Ethnography – T. XI. – Moscow, 1949 . – S. 271.
23. Archive YSC SB RAS. , F. 5 .4 op . d 307. ll . 40. 41.
24. Seroshevsky VL Yakuts . – SPB. 1986. – S. 672-673.
25. Okladnikov AP Ordinance. Op. – S. 36.
26. Ivanov E.N. Vocabulary of Yakut shamanism. Hands. – 1977. Personal archive website.
27. Historical legends and stories of the Yakuts . Part 2 . – Moscow-Leningrad , 1960 . – S. 278-279.
28. Ksenofontov GV Legends and stories about shamans . Part 1. Irkutsk, 1928. – S.49.
29. A. Pakhomov Uhullubatah udagan//Sahaada . – Yam yyyn 16 k , 1990 p.
30. Emel’yanov Topics of Yakut olonkho.-M.,1980 . – S.338-371.
31. Ivanov E.N. Ordinance. Op. – S. 28.
32. Konstantinov I.V. Cultural and historical stages of the ancient history of South-West Transbaikalia. – In the book. Archaeological search. Northern Asia. – Novosibirsk, 1980. – S. 19.
33. Ibid. – S. 20.
34. Mikhailov T.M. Ordinance. Op. – S. 11.
35. Archaeology North and Central Asia. – Novosibirsk. 1975. – S. 60.
36. Ibid. – S. 60.
37. Ibid.
38. Okladnikov AP Petroglyphs Baikal. – Novosibirsk, 1974. – S. 11.
39. Ibid. – S. 101.
40. Ibid.
41. Okladnikov A.P. Petroglyphs Baikal. – Novosibirsk, 1974. – S. 100.
42. Ibid – S. 100, 101.
43. Archaeology North and Central Asia. – Novosibirsk, 1975. – S. 60.
44. Okladnikov A.P. Ordinance. Op. – S. 35.
45. Ibid. – S. 84.
46. ibid
47. Mikhailov TN Ordinance. Op. – Pp. 112, 113.
48. Ibid.
49. Okladnikov AP Petroglyphs Upper Lena. – 1977. – Pp. 117, 145, 155, 157, 158, 161, 182, 210.
50. Okladnikov AP Petroglyphs Middle Lena. L., – 1972. – S. 84, 177. – Tab. 167.
51. Mikhailov T.M. Ordinance. Op. – Pp. 201, 202.
52. NA Alekseev Shamanism Turkic peoples of Siberia. – Novosibirsk, 1984. – S. 215.
53. Ibid . – S. 225.
54. Gogoliev AI Historical ethnography Yakuts. – Yakutsk , 1980. – S. 69, 81.
55. Potapov L.P. Altai shamanism . – L. , 1991 . – S. 311.
56. Potapov L.P. Ordinance. Op. – S. 120.
57. Ibid.
58. Ibid.
59. Ibid.
60. Ibid. – S. 118.
61. Mikhailov T.M. Ordinance. Op. – S. 117.
62. Ibid.
63. Nature and man in the religious ideas of the peoples of Siberia and the North. – L., 1976. – S. 12.
64. Ibid.
65. Vasiliev V.N. Shaman’s costume and drum. – St. Petersburg, 1910. – 33.
66. Ibid . – S. 32.
67. Ibid.
68. NA Alekseev Shamanism Turkic peoples. – S.223.
69. Gurvich I. Culture northern Yakut – herders . M. , 1977 . – S. 218; Alekseev NA Traditional religious beliefs Yakuts in XIX – early XX century. – Novosibirsk , 1975. – S. 151.
70. Ibid. – S. 34.
71. Priklonsky V.L. Yakut folk beliefs and fairy tales. – Zh. : Living Antiquity . – 1890 . – S. 169.
72. Popov A.A. Materials on the history of religion Yakuts Vilyui District. – Sat Museum of Anthropology and Ethnography . – T. 11. – 1949 . – S. 288.
73. Baking E.K. Dictionary of Yakut . T. 1. – 1958 . Col. 153.
74. Alekseev N.A. Trad . religious beliefs Yakuts. – S. 97.
75. Kulakovskii A.E. Materials for studying beliefs Yakuts. – Zap. Iago, 1923. Book. 1.
76. Mikhailov T.M. Ordinance. Op. – S. 233.
77. Potapov L.P. Ordinance. Op. – S. 229.
78. Ibid.
79. Ksenofontov G.V. Ordinance. Op. – S. 42-43.
80. N.A. Alekseev Ordinance. Op. – S. 183.
81. Gurvich I.S. Culture northern Yakut – herders. – M., 1977. – S. 198.
82. Vasiliev V.N. Ordinance. Op. – S. 28.
83. N.A. Alekseev Ordinance. Op. – S. 148.
84. Hudyakov I.A. Brief description of the Verkhoyansk district. – L., 1969 . – S. 281.
85. N.A. Alekseev Ordinance. Op. – S. 150, 153.
86. N.A. Alekseev Ordinance. Op. – S. 144.
87. Seroshevsky V.L. Yakuts . – SPB . 1896 . – S. 470.
88. Ibid . – S. 470.
89. Mikhailov T.M. Ordinance. Op. – S. 158.
90. Potapov L.P. Ordinance. Op. – S. 213.
91. Okladnikov A.P. History and Culture of Buryatia. – Ulan -Ude, 1976 . – S. 142.
92. N. Antonov Materials ist. Yakut vocabulary lang. – Yakutsk , 1971 . – Pp. 123 , 144 .
93. Ibid.
Source: Diary.ru
Translation: Google
