Shaman forged mirror toli/melong 4 cm copper Mongolia

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Seller: vladkha-89 ✉️ (68) 100%, Location: Ulaanbaatar, MN, Ships to: EUROPE, Item: 385458148658 Shaman forged mirror toli/melong 4 cm copper Mongolia. Shaman's mirror Set: Mirror. Size 4 cm. Weight about 13 gr. Material copper.  Mirror, or "toli" - the most common tool shaman utensils, having a multi-purpose; Moreover, it is small, and it can be worn or stored in a purse or shoulder. The dimensions of the mirror range from an inch to eight inches across (the power of mirrors is disproportionate to their size; indeed, indeed, small mirrors are most appreciated). Usually a loop is soldered on the back side for threading a rope or ribbon so that you can wear a mirror around your neck. Shamans are trying to collect as many mirrors as possible due to their inherent tremendous protective and charging power. Mirrors are attached to the dress of the shaman: at least one on the chest, the other on the back. Shamans wear another mirror, without taking off, on a rope or tape over or under their clothes. This is due to the fact that mirrors have the property to constantly absorb and accumulate energy of any frequency, and wearing a mirror on the chest allows you to direct energy to the setgel (human goal). Shamans wear mirrors because of their inherent protective properties. Mirrors not only absorb energy, but also radiate it. Putting on a mirror, the shamans do this with the goal that when they meet with hostile people, dangerous spirits or an adversely affecting energy, their mirror will be able to radiate enough energy to prevent any threat. More mirrors are used for clairvoyance, like a glass ball in the European tradition of magic. Although they are called mirrors, they are not mirrors in the usual sense of the word because of their turbidity, so the image is not clearly reflected there. But such turbidity contributes to the imagination, and the shaman can guess at them. What is the difference between a wrought shaman mirror and a cast mirror? Depending on the method, the subject may contain different energies. The forged mirror possesses the power and energy of the elements of Fire, and the cast mirror possesses the elements of Water. Forging, unlike casting, takes much more time, more physical and energy costs. The cult of blacksmiths in shamanism In the past, dark-smiths were often shamans. In direct connection with the worship of blacksmithing was the worship of iron and ironwork. The term “darkhan” (tarkhan) was widespread in the Middle Ages in Central and Central Asia among the Turkic and Mongolian peoples. Its meaning is: the eyes of the patriarchal community, the leader of a clan, a tribe, a leader, a commander, a priest of a clan, i.e. Darkhan, in particular, was a shaman. According to Buryat religious ideas, the art of forging and the blacksmith tools themselves were created over by the Tengrii. The shaman, having a descent from tengri - the patron of blacksmiths - was called “darkhan utkhatay book”. He was considered very strong. They believed that he could work wonders: get out of any prison wherever he was put in for his tricks; he came out of the fire alive and unharmed, cut off his head and held it in his hands from the fire on which it was burned, and gushing blood from the wound and pouring everything around; if necessary, it could turn into stealth, etc. Finding a close connection between the cult of blacksmiths and Buryat shamanism, we considered it possible to consider this cult in the section on shamanism. The cult of blacksmiths arose on the basis of a developed blacksmith's craft, a reflection of the significance of which it is. The Baikal region, in particular, the Baikal region, was one of the ancient centers of iron-making domestic industry in Siberia, which is well proven by archaeological material and written sources. It is known, for example, that in the ancient Türkic time in the Baikal region, Kurykans were engaged in blacksmithing, who, as stated, were included in the ethnic composition of the Yakuts and are also one of the ancient Buryat ethnic components. The archaeological monuments left by the Kurykans are, according to A.P. Okladnikov, to Kurumchy archeological culture. From medieval written sources, it is known that Barguts (XI-XII centuries) lived to the east of Baikal, who were also famous for excellent blacksmiths. Thus, the Buryat blacksmiths have a long history and traditions. However, in the mythological and religious views of the Buryats, the origin of this craft received a fantastic reflection and explanation. Depending on who this skill was supposed to be transferred to - Western or Eastern Tengrias, blacksmiths were divided into white and black (later blacksmiths' division into white and black meant blacksmiths by silver - jewelers and blacksmiths by iron), as well as shamans. The Tunka and Zamensky Buryats believed that they received blacksmithing skills from the Western Tengrivs. Therefore, they revered “barun darhad” - “Western blacksmiths”, who allegedly descended from heaven to earth and taught their art to people on Tabher mountain (in the Tunkinsky district), whose flat top served the celestial blacksmiths of the anvil. Tunkinsky Buryats of the Shosholk family believed that the first 99 blacksmiths received their skills from Hormustangri himself. The genius patron of blacksmiths among them - Darkhan Tengri or Damzhin Sahiusan (Lamaist name) - appears in the guise of a red goat, seter, i.e. animals dedicated to him served as a goat of light color. According to legend, blacksmithing could be transmitted by both western and eastern tengrias. The patron deity of the blacksmiths of the Barguzin Buryats is Darkhan Hara Mahakala Maha Eza Ehe Hatan - Blacksmith Black Mahakala (Lamaist name), Mrs. Maha Mother (the deity often embodies two entities - male and female). Darkhan Khara Mahakala probably belongs to the pantheon of the Eastern Tengri. Once a year, they offered a sacrifice to him with a black color sheep - this was an ancient custom. The skeleton of the sheep was burned, and the "consecrated" meat (dalgan) was brought to the forge. Salamat brewed, tea, sprinkled arch. Darkhan Khan Mahakala and his Companions were considered patrons of shamans: Tumurshi Darkhan Noen (Mr. Blacksmith for iron), 99 Darhashuul - 99 blacksmiths, 77 Horoshuluul - 77 fanning furs, then the “owner” of ticks, hammer, anvil, and forge. In the western Buryats, Tumershi noen was considered the patron of blacksmiths and made a sacrifice to him with a black ram on a dark moonless night, like all other eastern huts, for example, Erlik. According to the ideas of the Yakuts, the patron of blacksmiths, Kudai Bakhsy, was also apparently considered to be an evil spirit. His residence is the underworld. In honor of him, a cow or a bull of dark color was killed and blacksmith’s tools were smeared with animal blood, the heart and liver were smashed with a sledgehammer on the anvil. The blacksmiths do not divide blacks and whites from the Yakuts. During the initiation ceremony, among the Buryats, the shaman turned to the blacksmith with a request to make for him shamanic attributes. Naturally, these were black shamans, for a white shaman should not have anything iron. The black shaman differs from the white precisely in the abundance of iron objects in the number of his attributes. In the Transbaikal Evenks, the bib of a light shaman also did not have metal ornaments, while the dark shaman had many anthropomorphic and zoomorphic metal figurines. V.A. Mikhailov, pointing to the differentiation of white and black shamans, wrote that according to Buryat beliefs, a black shaman should have a “dark uttha” - “an origin from blacksmiths”, thanks to which he acquires magical properties. “And the genus of blacksmiths also has the right to be shamans from Kuznetsk deities. These are strong shamans, they can cause at any time in any place a spark, striking evil spirits. ” The connection of shamanism, witchcraft and blacksmith craft is known to many nations. For Uzbeks, novice shamans, with the aim of receiving blessing, spent the night in an ancient fortress in South Khorezm, where myths of Khazrai Daude existed, throughout Central Asia, recognized blacksmiths' patron. In all likelihood, it was Black shamans, professional shamans, whose magic was a magic force that was a necessary sign of the deities who sought the patronage of the deities. The existence of white blacksmiths, who allegedly received the gift of blacksmithing from the western good tengrii, is known only to Western Buryats and is apparently explained by the fact that along with black shamans, the institute of white shamans continued to exist for a long time, while, for example, Yakuts had white shamans are no longer fixed in the XIX century. White blacksmiths at the western Buryats (as well as at the Tinki and Zamensky) carried out prayers dedicated to the patron of blacksmiths Damzhin Sakhiussan, either 9, or 19, or on the 29th day of each month. Both the blacksmith himself and the white shaman or lama could perform the rite. Oil was splashed on the anvil, archs were poured on the fur. By the same numbers, the rite of "consecration" of blacksmith tools was performed. They kindled the furnace, splashed oil on it, sprinkled tea, milk, sometimes archives, threw pieces of salamat. Different patches were tied to blacksmith's tools, and the richak bands of ritual nature were tied to the blacksmiths. If the ritual was performed by a white shaman, he would put on a white degal (outerwear drilled), put on white gutuls (shoes), and even his horse would be white. Sacrifice was committed dairy, "white" food, only occasionally a sheep, but always white suit. Barguzin blacksmiths, in particular the type of galzut, believed that they received the gift of blacksmithing from the eastern Tengriev. During the "consecration" of the blacksmith's tools, the sacrifice was performed by a ram, untrimmed and of course black suit. The ram was killed in the ancient Buryat way and boiled the femur, brisket, fat tail, two or three ribs, scapula, liver, one kidney. Salamat was also brewed, tea, archives were prepared. Tied to the blacksmith fur multicolored patches. The ceremony was conducted by the blacksmith’s “Darkhan descent” (whose ancestors were hereditary blacksmiths, for example, the Olkhon gazuts). If a person of this kind is sick, they sacrificed Galt to the ulan tengri from a host of 44 eastern tengri. The rite of "consecration" of blacksmith's tools began with invoking: "He was a master of heavy blacksmith's hammer, fire - Gall zayan, Zol zayash, originating from the Eternal blue sky, I have a hammer, hammer, anvil. Sparkling my strong horn, my descent from a white swan, choir-mongol - my clan, my origin from a white crane, sare-mongol - my clan, sparkling blue flame, possessing a sacred great calling. When performing this rite, there were men of only one clan from which the blacksmith came. A woman was forbidden to go to the forge. Touching the blacksmith tools, for they were surrounded by an aura of holiness. Women should have been careful not to step on even debris, pieces of iron. Iron and iron objects were attributed with the ability to scare away evil spirits. Information on the cult of blacksmiths recorded at the Barguzin Buryats indicate. that they had blacksmiths "descended" from the eastern Tengriev, although the informants themselves did not think so. However, judging by the fact that the sacrificial ram was necessarily a black suit, it is possible to speak with confidence about it. The goat was dedicated to the patron of the blacksmiths as a seter. An image of the sun and the moon was cut out of the bark. The sun was attached to the front of the goat's forehead, and the moon was tied behind the horns. A lot of ribbons were hung to the horns. The goat was usually yellowish. Darkness was hereditary. In the family in which the ancestors were blacksmiths, someone had to inherit the blacksmith's craft and perform religious rituals associated with the worship of the forge, the spirits of the ancestors. Otherwise, it was believed that the family would lose their patronage, and the person who refused to continue the line of ancestors would suffer misfortune. According to some reports, the gift of a blacksmith's craft could be possessed entirely by one of some kind; this gift was passed down from generation to generation. Thus, for example, each of the family of a galzut was a blacksmith (the galzuta are somehow especially connected with the cult of the sun, fire, and blacksmith craft). The Barguzin clans, a bayzday and shono, had hereditary blacksmiths. And the genus hengalder did not have them for the reason stated in the legend about how two brothers from this genus found a buual - a “heavenly” hammer and an anvil, but did not take them, but threw them into the sea. Soon a son was born in the family of a younger brother, who, according to predestination from above, was to become the first blacksmith of the hengelder family. The brothers killed the boy. Because he was born three-eyed and she took him for the devil-shulmusa. It was believed that hereditary blacksmiths possessed magical magic power - shege abatai baigaa. If the blacksmith decided to destroy someone (meaning the blacksmith), he would knot the hot iron in a knot and say: "Die, witch." It was believed that after this man will not recover, because the blacksmith tied an iron loop. The identity of the blacksmith to some extent was taboo. It was forbidden to take anything that belonged to the blacksmiths. But if someone violated this prohibition, the blacksmith made a human figurine of iron, glowed it red-handed and hit it with a hammer - “he beat his arms and legs”. It was believed that after this the thief would begin to wither and wither away completely. After the death of the blacksmith, two fires were made, on one of them the body of the blacksmith was burned, on the other - all his things; The blacksmith tools were apparently left at home if there were heirs. So, in the cult of blacksmiths and shamans we find many common moments: darkness, like shamanism, was hereditary, clan; as well as shamans, blacksmiths had their patron; and they both possessed magical magical powers; the blacksmith, like the shaman, could fall into a state of trance, when the patron spirit "entered" into it. The common features of the shamans and blacksmiths, in the process of further crystallization of the appearance of the minister of the shamanist cult, determined the formation of the professional shaman. Literature: Galdanova G.R. Dolamaistskie beliefs Buryat. // Publishing "Science". Siberian Branch. Novosibirsk, 1987. P. 118 - 124. 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.
  • Condition: New
  • Country/Region of Manufacture: Mongolia
  • Handmade: Yes
  • Modified Item: No
  • Religion/Faith: Shamanism

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