Anthropomorphic masks from burial ground Bederevsky Bor II

Sculptural images of human figures and masks are very rarely found in late medieval monuments of the Narym Ob Region. However, several of them have been found in some necropolises. Due to their location in specific archeological sites, this group of objects can be classified as sacred/ritual ones; they reflect beliefs of the autochthonous population about death and links between the living and the dead. Metal anthropomorphic masks have been found in the natural landmark Bederevsky Bor (Kargasoksky District of the Tomsk Region) in 1989-1990. It is located in the right bank of the River Tym (right tributary of the River Ob). Three burial grounds were established in this place in the Middle Ages. Masks were found only in one of them - in burial ground Bederevsky Bor II. Since XVII century this territory had been included in the area of settlement of the Selkup population. The monument is dated to XVII - XVIII centuries. More than 60 sepulchral cavities were registered within its area. Masks were found in two of 52 excavated graves. The burial rites for these graves are identical and featured by ground burial, secondary placement of remains in a grave and non-anatomical position of the skeleton within the grave, equal depth of graves and modest grave goods. In both cases the masks were put with men of the same age group - 40-50 years. The variation in location of the findings may reflect their special living status in the community, due to which they were entitled to some additional actions during the funeral. The presence of these masks in the necropolis demonstrates a special attitude to them as images of the dead - an ordinary man or, possibly, an ancestor spirit or a shaman's spirit. For example, a doll from burial No. 43, as concluded by analogy with previous ethnographic materials, was designed by its authors as a receptacle for the soul of the dead man - the so-called itterma. It was buried together with the deceased. A pair of masks from burial site No. 19 inserted to each other can be classified as shaman's protecting spirits. Variations in iconography of anthropomorphic faces made of tin may be associated with images of legendary ancestor heroes who are said to be featured by long sharp heads. Different designs of a head in the iconography of masks on tin plates may be attributed to gender differences. A living shaman was known to be able to take the appearance of a woman, which was associated with the common phenomenon of transvestism. When a shaman died, his spirit inherited this ability. Ethnography knows some cases of a special attitude to a dead man. If the dead was a shaman, an elder or a reputable old man, his itterma was ranked as family or ancestral protecting spirits. There is some evidence that a host and guardian of helping spirits left them on the sanctuary under the tree. Dolls that had left unattended for some reason were taken away to the forest. Masks from burial site No. 19 may be associated with such events.

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