Tiger bells in North East Asia
Siberia
All bells are of or based on the A
type, in sizes varying from about 2 to 4 cm.
Group: Ewenk
Twelve tiger bells, on a shaman's costume. In the collection of the
St. Petersburg Museum of Ethnology; exhibited in the |Tropen Museum,
Amsterdam during the exhibition ' From shaman to cyber space',
1998.

The costume
Detail of the costume. Photographs courtesy Tropen
Museum, Amsterdam
Group: Ewenk (or Tungus); East Siberia,
Stanovoi Mountains
Four larger tiger bells, on a shaman costume. Collection Musée
de l'Homme, Paris (France).

Four tiger bells, together with ordinary bells,
and other metal objects
The costume
One of the tiger bells; photographs: Courtesy Musée
de l'Homme, Paris
with the help of drs. Ingrid Groenen
Group: Nanaj
Thirteen tiger bells, on the belt of a shaman's costume. In the collection
of the St. Petersburg Museum of Ethnology; exhibited in the Tropen
Museum, Amsterdam during the exhibition ' From shaman to cyber space',
1998.

Courtesy:
Tropen Museum, Amsterdam
Group: Nanaj (Amur river)
Sixteen tiger bells on a shamanistic tree; a drawing made by a
shaman, in a publication on material culture of Siberian groups (no
details available). Description:
"...such objects as copper toli (mirrors) and bells
are surely from Nanaj. They came into the area from North East China..."

"...the original shape of
the bells [on the drawing of the shaman] is interesting, the division
with a vertical line, surrounded by arcs, are no coincidence and
not made up by the shaman. They represent in a simple way the bells
from Mantsjoeria and China. On these bells we find representations
of eyes, nose and a big mouth, composed of two combined halves of
one bell..."

"...Copper bells of this type decorated the headdresses
of the shamans of Mantsjoeria...One of these bells is in the collection
of the Amur museum."
Brochure of the Vienna Ethnological Museum,
Austria: a photograph of two shamans with costumes more or less similar
to the Solon costume from Outer
Mongolia (with more than 60 tiger bells).

Two shamans
Groups: Tuvene
A report by Arnoud van Haaft in March 2008:
'In the exhibition in the National museum in Kyzyl,
capital of Tuva, we have seen such bells on shaman costumes; unfortunately
no photographs.'
Arnoud van Haaft will visit Mongolia
this summer (2008) and will look for tiger bells and report his
findings.
Country/region:
Southern Siberia, Buryatia, Northern Mongolia
Bells are of a type based on the A
type, and possibly recently made.
On the website of 3 Worlds - The Shamanism Website: a
ritual whip, from the area Southern Siberia / Buryatia / Northern
Mongolia. (http://www.3worlds.co.uk/Pages/Gallery-5-Ritual.html)
The whip is for sale. Here is the complete description:
SIBERIAN SHAMAN'S RITUAL BLESSING WHIP (Bardag)
( (item No: Bardag 01)
Origin: Northern Mongolia (or Southern Siberia, Buryatiya)
Age: 45 - 25 years
Length: 600 mm approx
Price: 198 English Pounds
A very rare object, this shaman's ritual
blessing whip or bardag was used both to bless people
and objects, and for the purification of people and objects.
It is not a particulaly old example, but is a genuine used
item, complete with its ritual metal work of tiger bells and
old iron cones. The old iron cones are far older than the
bardag, and probably came of a very old shaman's costume or
other ritual objects. It is also decorated with coloured woolen
threads in the traditional way, which are tied to the wooden
handle.
Whips like these are held by shamans while
they sing to their spirits, and then when the spirits have taken
them over and they are in trance, they touch those gathered
for the ceremony with the bardag to bless and purify them.
The shaman holds the antler part, which is traditionally
the antler of a three year old stag. The shaman's hand would
be put through the blue silk ribbon attached to the antler
like a horse rider would put their hand through the strap
of a ridding crop.
Some examples of bardag have small
models of the tools of the blacksmith tied to them (hammers,
anvils etc) as well as weapons such as small iron bows and arrows,
the spirit of these the shaman would use while in trance if
they needed to battle hostile spirits, or escape from them.
Sometimes even model boats are attached to bardags , should
the shaman need to make a hasty escape by water while in the
spirit worlds.
 
Left: the bardag ; right: detail with four
of the tiger bells
Left: close up of two of the tiger bells ; Right: a Buryat
shaman from Southern Siberia relaxing inside a yurt. He wears
his ritual costume including a metal shaman's mirror around
his neck, and a bardag resting on the floor, it's strap going
around his right wrist.
Photographs: courtesy 3World - The Shamanism Website
A closer look at the design of the bells shows us
that they are clearly tiger bells. The square hoop is there and
the face is present. However the lines around the eyes (that in
other bells form the line around the eyes and the nose) are reduced
to curved lines around the eyes that start from the 'mouth'. This
is not seen in other tiger bells. The shaman with the whip on the
photograph is a Buryat. However it is not clear if the bells on
his whip are tiger bells. Until now there are no reports of tiger
bells with the Buryat. The impression is that these tiger bells
are recently made (last century), probably by a (local?) blacksmith
who did not exactly know the old design.
Group: Yakut
In a publication on shamanism by M. A. Czaplicka, Shamanism in
Siberia, excerpts from Aboriginal Siberia (1914), we find a
quote from Sieroszewski who gives us an account of the meaning
of the (shaman's) coat ornamentation, which he heard from an old
Yakut shaman. Number 5 in his list of essential items are:
'Hobo, copper bells without tongues, suspended below the
collar; like a crow's egg in size and shape and having on the
tipper part a drawing of a fish head (bold by author).
They are tied to the leather straps or to the metal loops.
Because of the size and the shape (a crow's egg)
this could be a tiger bell type B.
 
All text and photographs are copyrighted,
for information please contact F. de Jager
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