Ritual

Shaman magic rituals:
Shingkelevun ( Singkelevun, Hingkelevun) To go for pelt - quarrying.
Yikenipke ritual

Shingkelevun ( Singkelevun, Hingkelevun)

To go for pelt - quarrying.

Shaman magic ritual

Part one

This ritual was spread among the inhabitants of Podkamennaya and the Upper Nizhnya Tunguska. It's on present Baykitsky and Tungussko-Chunsky district's area. Usually it was carried out in summer before all nomad camp family began hunting.

A big raw-hide tent is on a stage...

Since the ritual actions will be held not in a forest but on a stage, so, the shaman tent lay -out will be simple. Because of many reasons present performers don't know shaman rituals very well, their ancient philosophic would view. So, we'll explain scenery lay -out and some scenes. It'll be useful and help the participants to improvise during the performance.

Thus, there is a big tent on a stage. It is able to seat all relatives - men, women, old men and children. Only half of a tent can face the spectators, just they can watch everything. A bonfire is in the middle of the tent. (Hope the ritual directors know the technology of a bonfire imitation, where red light lamps mostly used). It barely smoulders. Young thin larch is put into smoke near a bonfire. It symbolizes world tree - TURU. TURU butt is at the hearth. Kumalan, where the shaman will seat, is spread on MALU - honored place. If the performance was supposed to be held on water, then raft was made from wooden images of salmon trout spirits. But in our case it is Kumalan. On both sides from Kumalan there are small spear, palm, three-pointed branch of a young larch and images of pike and tench are near. This is weapon in struggle with alien hostile spirits, pike and tench are guards.

The raw -hide tent is comprehended as Dulin Buga - Middle world, where we live. To the east from entrance, DARPE is constructed - gallery from young live larches and different images of spirits. It is comprehended as the Upper World river or UGU -BUGA - the Upper World. To the west from entrance, ONANG is constructed. It embodies HERGU BUGA, the Lower World and settled from lifeless wood - stamps, dead -fall.

There are NELGET - small larch posts, rooted out - along DARPE sides. NELGET's tops are in the ground, roots are above. This is shaman tree of the Upper World.

In the opposite side, in ONANG gallery, nelgets are set with roots in the ground.

Thin larches are put above nelget. In DARPE these posts' roots are pointed towards the east, in ONANG the west.

In DARPE between larches shaman's ancestors images will be settled then. Images of bears, deer, salmon trouts, pikes, which guard the Upper World entrance.

In onang mugdenge are settled, bird images made of wood - loons, ducks and goose. They guard the family way to the Lower world. Sekan is chief guard here. It is spirit of burbot, which lies across the Onang. The burbot will gulp all hostile spirits of the Lower world, which try to get into our Middle world to do harm to people. Gulp them like frogs. All guards are surrounded with spirits' images armed with spears.

Last essential detail of shaman tent scenery is TURU, spirit of larch with sacrifices hung out on it. It was set near Darpe and the sacrifices were sacrificial deer hide, scraps of different colors. TURU was a kind of long larch pole, which was put into the ground and tied to larch's stump for strength. On top of pole there was a cross -bar. Fabric intended for the Upper divinities was fastened to it. Of white and red colors -- to spirit of earth, black - to spirits of the Lower world.

If something like this is on a stage, then it will be possible to perform.

So, shaman ritual begins...

Gloom is on the stage. Fire barely smoulders. Shaman sits on Kumalan. For the present he is in usual dress. He rocks from side to side pensively, yawns. From time to time he catches something into the month, gulps it and sits with aloof look again. Then he straightens his back, stretches his arms like wings and cries, imitting loon's cry;

- Ku - u - uk! Ku -u -uk!

This is a sign, calling of relatives.

Nomad camp inhabitants one after one go into the tent along darpe through the hole called Ugdupka. After the last, sticks representing guards are crossed. The entrance is closed. The way, which ritual participants did is comprehended as reincarnation - from family to Middle world - DULIN BUGA.

Everybody sits down in a pose typical for nomads - feet under themselves. They talk softly, joke, smile, act as if nothing interesting is expected. Shaman sits on Kumalan, rocks. He straightens his back and raises his hand. An assistant rises and gets shaman's dress out of a tursuk - raincoat, fur boots and a hat with antlers. He gives it to shaman, helps him to dress up. The assistant stirs the fire up, heats the tambourine above it. Shaman is ready and the assistant gives him the tambourine. He holds it in a left hand, puts it on his left knee and hits it with a rattle.

Talks are broken off abruptly. Wearisome silence is on. Fire is almost burnt out and the tambourine sounds in gloom...

Shaman rocks in the tambourines time and with low, tuneful voice begins sing a song. The song is addressed to his relatives:

Dylvi minngil girkielvi! (Relatives, my friends!)
Tegev - soksev, mevan omin! (My nation blood, heart's souls!)
Sune dyrin minngi mergen (My grief -anxiety is for the sake of you),
Ungtuvunmi migdyldyllan! (My tambourine will thunder!)
Hegey, hegey!
Hegey, hegey!

Participants repeat the refrain:
Hegey, hegey!
Hegey, hegey!

Shaman continues:
Dylvi minngil, girkielvi! (Relatives, my friends!)
Orokorty ongnogektin! (Let our deer graze and feed themselves)
Guluvurty sangnydyktyn, (Let our fires smoke),
Dulte ketet inchevdektyn. (Let a lot of tent s be seen.)
Hegey, hegey!
Hegey, hegey!

The refrain is repeated by participants again:
Agi buga adedin, (Let taiga the world sleep,)
Nygny -buga dolgytchagin, (Let sky the world listen),
Hargingilvi, engildelim, (I'll seek for my spirits,)
Belemnilvi orildegim! (I'll call my helpers!)
Hegey, hegey!
hegey, hegey!

Pause.
The tambourine rhythm is changed. Shaman begins calling his spirits -helpers. Chants:
- Spirits of salmon trout, spirits of burbot, spirits of pike, --
Slip with palm waters of river, waters of lakes, waters of seas.
Quick, come to me! Quick, come to me!

Participants in chorus: Slowly, calmly! Slowly, calmly!
- Spirits of bear, spirits of elk, spirits of wild deer, spirits of wolf, spirits of glutton,--
- Running round all the Earth,
Quick, come to me! Quick, come to me!
Participants, in chorus: Slowly, calmly! Slowly, calmly!
- Spirits of snake, spirits of worm, spirits of lizard, spirits of frog,--
- Drilling on Earth, creeping on the very bottom,--
Quick, come to me! Quick, come to me!
Participants in chorus: Slowly, calmly! Slowly, calmly!
- Spirits of swan, spirits of raven, spirits of nutcracker, spirits of duck -
- Flying round the Earth like a wind, like a whirl,--
Quick, come to me! Quick, come to me!
Participants, in chorus: Slowly, calmly! Slowly, calmly!
- Spirits -helpers, spirits -my own children,
Come, creep, fly, creep, --
Quick, come to me! Quick, come to me!
Participants, in chorus: Slowly, calmly! Slowly, calmly!

Shaman hits the tambourine fiercely, twirls around on the spot. He jumps, waves his hands, catches somebody into the month, or rather not somebody but spirits. This is the dance of gathering spirits. Shaman throws the tambourine and the rattle to his assistant, continues his dance. Meanwhile the assistant tries to hit the tambourine. All those present make sounds like animals' roar, birds' cries, wind whistle, sounds of water or frost. Then shaman grabs the spear and stabs air with it. After that he changes it for other "weapon" and performs the same hunting movements. When doing it he explains his actions: " Hargy -glutton, don't let aliens in!" "Hargy -snake, bite aliens!"

Shaman jumps, gulps spirits, then calms down and says: "I found everybody."

The only thing left is to catch spirit of luck, which will help to herd animals in family area.

The assistant gives the tambourine and the rattle again. Shaman hits softly, takes new rhythm and chants again:

Hargingilvi -belemnilvi, (Spirits my, helpers,)
Bugayalva manamnilvi, (All the world are drifters),
Tuksaltalvat, detiktelvet, (Let's run, fly),
Uyuktalvat, ugduktalvat, (Let's swim, climb),
Purulilvat, ngosuktalvat, (Let's drill, smell),
Shingkenme, engiktelvet! (Search for Shingken!)
Shingkenme bakavat, (Will find Shingken,)
Nunganmat altachilvat, (will persuade him),
Deptile mittu buden, (For him to give us food),
Tetyldy nyamalgidan, (For him to warm us with clothes)
Avgarat bododedet, (For we to be healthy),
Kituchit upkat bidet. (For we live with happiness).

The tambourine thunders again. Shaman jumps. Strangers can think he is mad, but only strangers, for relatives every shaman's move is full with symbolism and signs. He is not simply jumping but travelling posing as spirits in unknown worlds. If he spreads his wings like an eagle, so, he flies into the Upper World. Sometimes he comments his actions himself.
"I approach the Sun!" - he says and begins to show exhaustion from heat. "It is hot!" - he exclaims. Shaman bends, wipes sweat, which streams down and moans. Everybody sees that travelling in unknown worlds is difficult and dangerous.
"Shingken is here!" - he cries. - "He dives into the sea!" - and he dives into the sea after Shingken.
"It is cold!" - shaman trembles, acting as if he feels cold. At this moment loon opened it's wings. -"Caught!" - several voices shouted. It is unknown how spirits' images caught enemies and friends, but in our case assistant pulls the strings for loon to tumble.
Shaman rushes at the loon and gulps shingken spirit down from out her beak. He falls on kumalan and doesn't move for some time. In a minute he sits down and says:
"Shingken will give only two wild deer."
"Ask for more, beg him."
"He will not give. He says we should ask the proprietress of the Universe."
"Try to beg."
"How many times can I beg him. He says I should seek lice in old woman's hair and clothes. after that he might add to our quarry."
"Stop refusing, feel sorry for us. You'll drag missing quarry out of her bag secretly when seeking lice."

Shaman lies down on kumalan again and whispers something to himself. In a minute he stands up, takes the tambourine and begins waving it and twirl it round on a spot. Then he looks into the tambourine and goes out of the tent. He is satisfied and shakes the imaginary animals out into taiga. They are in a shape of hair. He comes back and says:
- Tomorrow we can go hunting elks.

Part two

Scenery is changed. Taiga is on the stage. Figures of deer, elks, birds made of wood or birch -bark are seen. The animals' figures are arranged according their way of life: deer and elks are among willow bush, other animals and birds - in deciduous taiga.

Old and young deer go on to the stage one after the other. They eat bush leaves and grass. Little deer play, butt, jump. This is a spectacular pantomime, where all typical deer habits are represented. After them, other animals and birds appear: chipmucks, gluttons, wood -grouses, crows. Everyone shows it's typical habits. They all form a ring and go on dancing. One person goes to the center and sings a song.

Dancing, playing, nibbling trees' leaves they all go away.

Pause.

A man steps on the stage leisurely. He gets his breath back and sits under the tree.

"Oh, what a tiredness! Evil spirit gave me such a wife, never let me have a rest. From the very morning thump me like a nutcracker. Makes my life a misery...Let the young go hunting, I'll have a rest.

He lies down under the tree.

In a minute curses are heard and a woman appears on the stage.

"Where on earth is my husband? Hargy gave me such a husband. He very likely lies somewhere under the tree again, his belly up...All men will go hunting but my husband will wait for nimat again. Hargy gave me him!

The woman goes watching taiga. Meanwhile, the man crawls away of the stage, keeping out of his wife's sight. The woman goes away too.

Young girls and boys run on to the stage. All boys are in hunting dress. They laugh, smile. They perform the dance of swans, cranes, imitate all birds' movements and love flaps. Girls sing a song.

Part three

Last part of this magical ritual finally begins. It is the pantomime of collective hunting and animals' killing. The stage with taiga scenery on it, is full with animals' figures made of wood. Hunters with bows sneak up. They seek for animals' trace carefully. Leader gives a sign - trace is found! Hunters show each other the trees and bushes leaves which were recently nibbled, that animals are somewhere near. They sneak up with a great care. At a one shot distance they shoot wooden deer and elks. When hitting the target they express their joy. This scene depends on improvisators abilities.

Shaman steps on the stage again. Hichupkan idol is brought after him (he usually was made out of young larch). The top of the larch is made in the way that reminds human face. The lower part is split as if legs. A bit lower than face small cross stick is settled, representing arms. Hunters in full armour crawl between idol's legs, cleaning themselves and armour from evil spirits. After the last hunter, shaman squeezes idol's legs. He straps it with a mild tree root.

All participants make sacrifices - put fur -bearing animal hide, scraps of different colors on idol's arms. They grease his face. The ritual is over. Shaman says to the spectators:

"Now we will have the quarry. We caught luck!"

Yikenipke ritual

Scenario

This ritual celebration was held during the vernal new moon, a month before settled warmth come. Deer birth, grass and larch needles appearance marked it. Cuckoo first cry - folk sign - noted the celebration. Evenkian New Year started with this ritual.

Yikenipke ritual was a many-days ceremony and was directed to Musun (Mushun) holy power obtaining. The power was obtained from Eneken Buga - proprietress of the Universe to bring life to the Nature, and the Nature began promoting wild fur-bearing and domestic animals total number breeding, and what was the most essential, the Nature gave health and prosperity to all genera and to the humanity as well.

This idea is confirmed by collective participation of different families representatives in a raw-hide tent setting and shaman attributes making. There were no fixed traditions in this ritual conducting, neither in scenery nor in shaman rites. Every shaman held the ritual at his own discretion, as ancestors' spirits "prompted" him. Only direction of the ritual left invariable, as was told above, it was to bring life to Nature the Mother for it to promote life - greenery appearance, wild fur-bearing animals and domestic deer breeding of total number. All that meant prosperity of people.

Our celebration will continue one day, so all scenery should be ready for Yikenipke ritual conducting. Things necessary are:
1. Shaman raw-hide tent. 2. Idols:1. Sevekichen - like a doll. 2. Khipichkan - one. 3. Idol - grass scarecrow - Mugdyre - one. 4. Mentay Idols - eight, in shape of pegs with face image. 5. Tagu - young larches with branches on the top - ten. 6. Serge - ritual shamans' little post, which symbolizes the Universe - four. 7. Namu - shaman rug - two. 8. Kurekan - small fence for deer, with figures of deer made from wood, birch- bark, no less than ten or fifteen. 9. A table on loon legs and two plates with deer blood.

Birds made from wood are necessary:
1. Eagle - one., 2. Swans - two, 3. Loons - two, 4. Teals - nine, 5. Sandpipers - nine, 6. Cuckoo - one.
Ribbons, scraps of different colours and two or three live deer of white colour are desirable on top of all these.
Certainly these should be thickets, trees representing taiga.
So, the scenery is ready, let us assume that on stadium of Tura, Baykit, Vanavary or any other settlement the celebration begins.

In a raw-hide tent and near it bonfires are smoking. Shaman sits in a tent on a rug (in the center), rocks himself from side to side pensively. Two assistants are near on either side of him, participants of the ritual are around.
Shaman assistants make the shaman attributes "clear" - they throw lichen into the bonfire and fumigate them. Then they rock a tambourine slightly over the bonfire, knock a rattle gently, listen to the "voice" - "heat" it. Get the pipe going - smoke is "feeding" for spirits. shaman inhales the smoke of the pipe.
Spirits want to eat! - he says, yawning, as if catching the spirits. He gulps down repeatedly. Assistants give him the "heat" tambourine and the ceremony begins. Tuneful rhythmical strokes are heard, they grow louder gradually, speed up and grow an unbroken striking. Shaman trembles all over, wriggles, shakes and utters a drawling howl, imitating buck's bellow during hunting. Pendants on shamans' dress rattle deafeningly, jingle. These are spirits' voices. The dance lasts for a minute probably. The tambourine rhythm becomes weaker gradually and the act beginning is repeated - shaman calls spirits, gulps air down, as if gulps down the spirits come. The tambourine rhythm becomes calmer and singing begins. For example, here is an improvised song.

Hegey, hegey, hegey-ye-ye:
Ancestors, fathers of our fathers, mothers of our mothers, hear us,
Wake your Souls-ghosts, Souls-bodies,
Help us, your children,
Show us happiness, luck:
Hegey, hegey, hegey-ye-ye:
Our old men, our children became puny,
Look, our youths, our girls are coming to end,
How can we live further on earth,

How to keep Evenkian customs:
Hegey, hegey, hegey-ye-ye:
Fathers of our fathers, look at our life with your own eyes,
Mothers of our mothers, listen to our entreaty with your own ears,
Help us find the road to the proprietress of the Universe,
Let she care for us, her children, whisper:
Hegey, hegey, hegey-ye-ye:

After the singing shaman goes out of the tent and walks around the scenery: enters a deer stall, fumigates them. He kneels down in front of every animal and pats them on with a rattle. Then he goes out of the stall, touches Namu (shaman rug), animals and trees with a rattle. Singing he walks around all scenery and goes back to the tent, passes the tambourine and a rattle to his assistants, sits down. Assistants rock the rattle slightly and "heat" the tambourine over thenfire again. They pass the "heat" tambourine to shaman and help him to get up. Tuneful rhythmical knocking is heard, it speeds up gradually, shaman's movements become quick, energetic. Raven cry is heard, elk's, buck's, bear's bellow, pendants jingle - spirits' "voices". Shaman is excited, he cries out the words: "Degilim! Degilim!" - he stretches his arms and waves them like a bird. Swans', cranes' cries are heard, ducks' quacking. Shaman jumps, dances, cries: "Degilim!" One of the assistants trying to calm him down cry out:
- Arakukan! Arakukan! -- "Hush, hush!"
- Arakukan! Arakukan! - ritual participants cry out. The tambourine rhythm grows weak finally, shaman calms down gradually. Singing begins - they ask for Eneken Buga, the Proprietress of the Universe to give them Musun (Mushun) holy power and new souls of fur-bearing animals and domestic deer. Also they want happy days to come.
Shaman begins:
Proprietress of the Universe, help us! ( twice )
Ritual participants repeat:
Proprietress of the Universe, help us! (twice)
Shaman:
Proprietress of the Universe, you've always been kind, cordial,
You've always helped us, your children:
Ritual participants:
Proprietress of the Universe, help us ! ( twice )
Shaman:
Look at our Earth from the height where you are,
We ask you to give us the holy power:
Ritual participants:
Proprietress of the Universe, help us! ( twice )
Shaman:
Let our taiga be full with fur-bearing animals,
Let our deer move like an ant - hill:
Ritual participants:
Proprietress of the Universe, help us! ( twice )
Shaman:
We like offended orphans, our souls are worn out,
We exist on this Middle Land with tears:
Ritual participants:
Proprietress of the Universe, help us! ( twice ) .
Shaman:
Proprietress of the Universe, don't forget us, your children, please,
Don't let anybody offend us:
Ritual participants:
Proprietress of the Universe, help us! ( twice )
Shaman:
Proprietress of the Universe, give us the Holy Power,
For we to live with happiness, luck, help us:
Ritual participants:
Proprietress of the Universe, help us! ( twice )

After singing shaman goes out of the tent again and enters a deer stall, fumigates them, asks them for good increase, touches the animals and trees, walks around the scenery. Then he moves away in direction of Sunrise, where Eneken Buga lives, shaman sings a song. Not far off he begins to wave the tambourine - begins to "catch" animals soul, which are in a shape of deer hair, because they have the Holy Power. Shaman gathers the hair thoroughly and goes back to relatives, in our case to ritual participants. Coming near them he begins to shake out of the tambourine fur-bearing animals' souls. He keeps domestic deer souls inside, though they also struggle to get free, he needs to drive them into a stall. He utters sonic signals for deer not to scatter and performs hunting. At the time ritual participants jump out of the tent and begin helping him. They hold in the deer, wave hands, drive them within the fence. Women open ritual stall gate, shake little bags for salt, click tongues attracting deer. So, with that cheerful, excited cries deer are finally driven in. Cries of approval are heard.

Shaman strikes the tambourine and invites to go through "cleansing" - through Khipichkan. All participants go between Khipichkan idol "legs". The last is Shaman. He carries Mugdygre idol. He passes three times. Passing through for the last time, he spits into Mugdygre's month, leaves him behind as if by accident and grips the idol between Khipichkan' s "legs", straps him. Those who present help him to knock Khipichkan together with strapped Mugdygre down and beat it with Mentay idol by turns. They say:
- In erupchu, manavkal! In erupchu, achin okal! Bad life, go away ! bad life, stay in the past!"

Khipichkan and Mugdygre are knocked down into the fire and burnt. Cries of approval are heard again and shaman like a drunkard staggers to the tent and falls down on the rug. Assistants help him to sit down, but his eyes are closed. Shaman asks spirits to leave his body, opens his month wide, and spits them out. Assistants give him a glass with water or blood. He dips right hand little finger in water, rubs his right eye with it three times, then left one. Eyes brighten up instantly, he sighs suddenly:
- Eh-he!
Spirits left him.

"Feeding" spirit of fire with fat bits begins, they grease Serge, "feed" other spirits. They present spirits of forest - birches, larches with ribbons and scraps of different colours. Men slaughter a sacrificial deer, dress it properly and pass the meat to all people present. It is the Nimat custom. Hear, of this very they prepare shashlik over the bonfire and the feast begins.

Shaman and ritual participants thank all those who present, wish them good health, prosperity, congratulate on new-born deer, green taiga, birds flown back, Evenkian New Year. they perform "Ekhorye" round dance: Then - youth sporting contest: national wrestling, archery (shooting the mark and for range), endurance run, jumps over sledge, throwing the hatchet and so on.

In the evening - amateur artistic concert.