Shaman Staff Canes Siberia Russia

Description

Shaman's staff canes - horbo.
The set is 2 pieces (1 pair).
There were three types of canes: horse (Maureen), snake (Mogoy) and human (Hun). In accordance with the names of their upper ends, they depicted the head of a horse, a snake, or a man. They made canes from specially selected wood or iron, they were necessarily consecrated, decorated with ribbons, bells, and hollow ends made of tin (holby). As you know, these canes were symbols of power and the rights of the shaman and a tool for punishment.
Length approximately 70 cm
.
Weight
approximately 1250
g.
Material:
iron.
Handmade.
Attributes received by an adept shaman at the first and subsequent empowerments.
On the first chanar, the following attributes are handed to the adept:
Toli (bronze, copper or brass mirror, used for protection and fortune telling);
Maihabshi - a shaman's cap with a zalea brush, eye-shaped appliqués, curtains and five zogdor - ribbons with bells and tassels, symbolizing snakes sewn on the back of the cap. Maihabshi is usually made of velvet or velvet, and the rest of its elements are made of multi-colored brocade.
Bardag is a shaman’s whip made of three twigs of red willow, with a handle made of a red deer horn and a whip made of leather.
Hese - tambourine;
Toibur - a beater.
A modern tambourine of a Buryat shaman is usually round in shape, made from the skin of a goat. The beater is wooden, its handle is made in the shape of a snake's head.
On the second, third, and subsequent empowerments,
the shaman is presented with an orgoy (el Amiti), an iron shaman crown with horns. It is decorated with snakes and large ribbons - zogdor. This is the symbol of the power of the shaman. It has three horns on both sides, with one horns added each time. In the end, after the twelfth initiation has twelve horns on both sides. By the number of horns, you can determine the number of initiations of the shaman. Archalig is an iron plate with horns at the edges, decorated with two large 15-headed snakes, one large wide and two narrow ribbons - sogdor. It symbolizes the "wings" of the shaman, giving the opportunity to move freely in all three worlds: in the upper, middle and lower.
It is also awarded to Orbo - two shaman canes with horse heads, one slightly longer or in shape of the head, slightly different from each other. They are a means of transportation - the shaman's horses in the non-material world.
And finally, the orgy (ehe amitai) is a costume made from the skin of roe deer,
with iron images of the human skeleton in full size: vertebrae, chest, pelvic bones and arms and legs, made according to the size of the arms and legs of a shaman sewn on the ground, matching the location of the shaman's bones.
The costume has many attributes:
eligebshi - breastplate;
zharhebshi - the guard;
two roofing felts in front and behind,
a large number of holbogo - cone-shaped bells and zogdor.
Each of the attributes is “animated” by a particular spirit or deity. When “reviving” attributes, a tag is thrown to see if he agrees to spiritualize it.
A shaman-adept, having received the attributes, begins to independently whine. He calls all spirits and deities, asks them to give him dedication. The main action in the chanar rite is the ongon of the oruulkha — the introduction of the initiate shaman into his body into the body of the spirits of his shamans.
This is a very delicate process, requiring tremendous mental concentration and physical stress. For a shaman who is being initiated for the first time, this is a great test and test of willpower. In order to give the body to the management of the spirit, the shaman needs to completely shut off his mind. In modern science, this state is called the altered state of consciousness. An adept for the introduction of the spirit is forced to run to the point of exhaustion around the birch trees, continuously knocking on the tambourine or kamlaet with a bell and loudly invoke spirits.
When the body weakens, it is easier to adjust your mind, turn it off and enter the spirit - ongon. The consecration of chanar and shandru lasts until the adept enters the spirits into his body, their number is different. When the spirit takes possession of the shaman, his close relatives take turns to approach him for blessing. For them, this is a great joy: their relative became a shaman and learned to introduce spirits.
In general, the introduction of spirits is a prerequisite for the shaman. A shaman who cannot do this is not able to conduct serious rites. Therefore, this practice is given such an important role. When the shaman inspires in turn all tribal spirits, the rite is considered valid.
During a trance, the shaman's consciousness changes and the divine ancestor spirits enter his body, who seize him for dialogue and healing.
All participants introduce themselves to bowing their knees and explain why they were lowered from heaven, asking to accept the ceremony and give the initiate their descendant strength to heal people, to open to him clairvoyance and clairaudience. Ongon are very pleased with this holiday and willingly endow their descendants with a mystical and healing power and accept offerings.
At the end of the ceremony, the spirit of Ongon Mangilay is reintroduced, which, after descending, indicates the quality of the ceremony and gives his assessment, recommends what rite to follow the dedicated shaman in the future.