Pásztor Emília (szerk.): Sámánizmus és természethit régen és ma - Bajai dolgozatok 23. (Baja, 2019)

Andrzej Rozwadowski: Varázslyukak: Átjárók a szellemek világába a szibériai sámánizmusban

Sacred holes: Portals to the world of spirits in Siberian shamanism

Fig. 3.1. Smoke hole in the celling of the yurt (showed on next two photographs - 3.2 and 3.3); Altai. Photo A. Rozwadowski.

3.1. kép Füst nyílás a jurta tetején (a következő két képen). Altáj.

that the country of deceased was underground. In a vision of one Chukchee, who claimed to see this underworld country in the state of unconsciousness, the entrances to this kingdom were holes, which were in great number as the lower world was very extensive. In his drawing he represented these entrances as circular marks of concentrated circles (Fig. 4). One of the unique drawings (Fig. 5) made in the first half of the twentieth century by an Evenki shaman Vasiliï Sharemiktal in the area of the Podkamennaya Tunguska River (the right tributary of the Yenisei - Manchu-Tungus languages), shows the stages of a shamanic healing ritual and illustrates the passage to the underworld through a hole in the ground (Anisimov 1958, 215). Another Evenki drawing illustrates the places where shaman's helping spirits live - one of such places is marked as a hole in the mountain (Fig. 6: Anisimov 1958,141). A similar idea is found in the western part of northern Eurasia, in Finnish ideas of journeys between the upper and lower worlds (Siikala 1992b, 83). The believe that the spirits of the underworld can access the middle (human) world through openings in the ground is present also among the northeaster Turkic speaking Sakha (Yakuts), who live in the middle and lower Lena basin. They call the openings in the ground as evil spirits'clefts. During the shamanic healing ritual some of Yakut shamans used a special wooden sculpture that consisted of two fish that were connected by tails and formed an opening where their tails touched. The opening was seen as the equivalent to