FEATURE these served different purposes in the Tungus- Manchu cultures depending on the type of metal from which they were made (Samar, 1998). Shternberg (1933) reported that in the Amur region ritual metal objects were manufactured by a special group of Nanai blacksmiths belonging to the Zaksor family, who were famous for their exceptional abilities, intelligence, and eloquence. They also served as judges. According to Nanai informants, edehe played the role of “heavenly twin” (or counsel) to a person, with the use of metal symbolizing a connection with the celestial world. Traditional shamanistic beliefs held that each person has a “heavenly bride” (for men) or a “heavenly groom” (for women), who care for humans on earth. Figures whose head is triangular at the top, designating a woman (fi gs. 1 and 2), would be worn by a man and represent the image of his “celestial bride,” whereas bronze edehe in which the top of the head is more rounded (fi gs. 4–7) most likely represent male spirits and would be worn by a woman. Although the chevron skeletal motif of ribs is also occasionally found on other Nanai fi gures (e.g., the seven known as “Medzhi”; Shimkevich, 1896: fi g. 6), the vertebra marks on 118 FIG. 11 (right): Shaman’s costume. Probably Buryat, Siberia. Mid 19th century. Collected in 1911. From Cherniavskaia, 2004: 30. FIG. 12 (far right top): Detail of a shaman’s costume showing the satinstitched representation of a skeleton. Tuvan, Siberia. Early 20th century. From Cherniavskaia, 2004: 57. FIG. 13 (far right bottom): Female Tolafar shaman, Irkutsk Oblast, 1911. From Grusman and Konovalov, 2006: 109. FIGS. 10a and b (above and right): Renderings of the burkhan Medzhi (a) and Utak (b). From Shimkevich 1896: plates 3 and 11. “Medzhi has the same form as Utak but with straight legs: The abdomen is expanded, with ribs painted on the fl at chest. This is used as a burkhan god to cure dropsy. Members of the group of burkhans that include Utak, Angolako, and Medzhi were used in succession, and the burkhan Medzhi was used only as a last resort, when a person is close to death. Angolako has a hole in his throat, and if the patient’s condition worsens they will pour water into the hole and offer yukalov (dried fi sh) and porridge to Angolako. All three burkhans are made in pairs.” (Shimkevich 1896: 53) FIGS. 9a and b (above and below): Two seven. Nanai, Amur region, eastern Siberia. 1926 or before. Dry marsh grass. H: 22 and 24 cm. Collected by V. K. Arsenyev in 1926. Titoreva, 2012, cat. nos. 99 and 100. FIG. 8 (left): Seven known as “Kotzalin,” made by Konstantin M. Beldy (b. 1937). Nanai, Amur region, eastern Siberia. 2003 or before. Dry marsh grass. H: 9.1 cm. Collected by T. V. Melnikova from the village of Troitskoe in the Khabarovsk Territory in 2003. Titoreva, 2012, cat. no. 298.
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