Double Burial
Frunze Canton
In hot weather (if a person died far from home), if the deceased began to decompose, they were buried at the place of death.
local. Sarybulak
buku
The famous hero Alimbek died about 60 years ago in Kuldzha, having fled there from the Russians. The Kyrgyz, upon hearing of his death, performed an ash. The person with whom Alimbek died decided to bury him at his place so that Alimbek's relatives could later retrieve the remains. Three years later, they indeed came and took the bones of the hero from the grave and buried them at Issyk-Kul, moving up the Tenes River. Such a temporary burial is called amanat.
kainazar
Amanat is a temporary burial of the deceased, as mentioned only in legends. Sometimes circumstances force one to temporarily place the deceased somewhere, for example among stones, until there is an opportunity to bury them. This often happens in winter at the pass if someone dies.20
All posthumous rites are performed at the place of death, while everything related to burial occurs at the burial site.
If a person died very far from home, they were buried at the place of death.
Transporting the Deceased Home
Frunze Canton
In the past, if a person died away from home and relatives wished to bury him at home, the body was placed on a richly adorned horse, a support in the form of sticks was placed under the chin to prevent the jaw from drooping, and the horse was led by the reins.
Kokomerin
sayaq
An honorable person is buried on their own land, even if brought from afar, if death caught them on the way. The body is sewn into leather and taken home, where, despite the onset of decomposition, it is washed. It is transported on a camel, laid across two ingyrchaks tied on the sides; on difficult paths, if the camel cannot cross (over the mountains? — F.F.), the deceased is placed on a saddled horse, a stick is placed under the chin with a support in the saddle, one person sits behind him and, embracing him, supports him on the way.
buku
The deceased is usually buried in the land of their fathers.
In winter, the deceased can be transported on a camel or horse, wrapped in cloth or leather, sewn into skin, or placed on a horse.
Riding on a horse: two sticks are tied from the stirrups across under the chin of the corpse, then tied behind to the crupper. Two riders ride on either side and hold him with a lasso, while one leads the horse by the reins. The entire body is wrapped in cloth, a blanket, and the hands are folded on the bow.
kainazar
When transporting the body, it is tightly tied, placed on a horse with long stirrups on three supports under the chin (crossed sticks, ends on the thighs), the face is covered with a scarf, and the eyes are closed. If transported on a camel, the body is placed on a kerege, arranged as a balanced load.
When sending the body of a person who died far from home, they adorned the camel, placed the deceased on it, and covered it with a carpet. The body is laid on a coiled rope kerege, which is tied with a lasso across the back of the camel. Under the head and legs of the corpse, pillows are placed, and it is tied to the kerege with a sisma — a ribbon.
The head of the deceased at the moment of loading should be directed to the west.21 The load is balanced with stones placed in a bag. If transported on a horse, the kerege with the deceased is placed across the saddle, as women carry a cradle. When riding, the legs of the deceased were tied to the stirrups, sometimes also tied to the thigh (of the horse? — B.K., S.G.). A pillow was placed under the chin, and the mouth was also tied.
If the distance to home was only a two-day journey, the deceased was carried on foot, which took three to four days, and they carried him as women carry children — on their backs, across the sacrum.
The Way to the Cemetery
Naryn
At the cemetery, the deceased is carried on stretchers made of three long poles tied at three places with long ropes, the ends of which are tied to the stretchers with the deceased placed on a cloth. The bearers walk in front and behind the body. Women do not participate in the procession. If the cemetery is close, the bearers walk on foot (not hurrying), if further away, the stretchers are placed sideways on a horse, and if very far, they are transported on a camel. No stops are allowed, and the change of bearers is done on the move.
Kokomerin
sayaq
The deceased is carried out of the yurt on stretchers made of three sticks. After walking about 50 steps from the yurt, the mullah reads a prayer. He is given a saddled horse and some clothing or household items of the deceased. Sometimes the deceased (wrapped in a shroud) is transported to the cemetery on a camel, placed on ingyrchaks.
The way to the cemetery is made quickly.
At the cemetery, the body is carried head first on special stretchers (salakach) taken from the mosque. The body is tied to the stretchers in two places with belts, if there are no side boards, so it does not fall off during the journey. A scarf or a piece of silk fabric is tied to the handles of the stretchers. The funeral procession consists only of men. Four willing men carry the body at once. On the way, the bearers can change, but must not stop. They walk at a brisk pace.
Burial
Naryn
Before lowering the body into the grave, no prayer is read. When the body is placed, the accompanying people take soil in their hands, whisper words from the Quran over it, and sprinkle it around the body. When the grave is filled, the mullah reads the Quran.22
local. Big Kebin
sarybagysh
After the grave of the girl was filled, the mullah read a prayer, and everyone went home, as the cemetery was about two versts from the camp.
If the deceased was an old man, they distribute yirtch. The wealthy give one robe to each family line (uru).
The Grave and the Position of the Body in It
The grave (kör) is square. The side chamber is located in the western wall. The body is placed in it feet first, and then the torso (there is no prayer before lowering the body into the grave). After placing the body in the chamber, the shroud is untied at the head and feet. The body lies on its back, as in the yurt, with the head to the north. The accompanying people (those laying it? — F.F.) take soil in their hands, whisper words from the Quran over it, and sprinkle it around the body. Those who dug the grave receive payment.
Songkul
sayaq
Bayat bashi — burial mound.
solto
Sagana — ancestral mausoleum. In the songs about Manas (the hero of the Kyrgyz epic. — B.K., S.G.), it is said that his mausoleum was made of bricks made from milk and oil.
Grave: the front pit — chara, niche — kazna. In winter, they also bury in the ground.
The "Fate" of the Deceased in the Grave
buku
Kör gustö — if the deceased was less than 80 years old, the grave compresses them; if more, the earth is light for them and will not press down.
The Return Journey from the Grave
On the return journey, when those accompanying the deceased approach the house, they begin to wail (okuruk), and the women in the yurt, hearing their cries, start singing kochok again. Upon returning to the yurt of the deceased, those who accompanied the body say words of comfort to his family.
Kokomerin
sayaq
Upon returning from the funeral, the mullah reads the Quran aloud 1-3 times.
local. Big Kebin
sarybagysh
The grandfather of the deceased girl was the chief mourner. They rode from the cemetery at a slow pace. Approaching the aul, he began to chant lamentations in a drawn-out manner, swaying heavily in the saddle under the weight of grief. The closest relatives, approaching the yurt of the deceased, galloped to it, lamenting loudly. Women gathered outside the yurt echoed them. Dismounting, the men stood bent or knelt at the left wall of the yurt and lamented, crying and shedding tears. The old man cried the hardest. Women walked around and offered them water, as if comforting them. Inside the yurt, women sang kochok in turn. When the lamentations subsided somewhat, all the men sat in a circle. The mullah, sitting by the yurt, read a prayer again.
Comments:
20 The connection of temporary burial with the ancient custom of burying after a certain time of year (up to a year) is noted; see Toleubaev AT. Op. cit. P. 133-135. Temporary burial was also known among the Tajiks (Pisarchik A.K. Death... P. 141-142, where literature on the issue is also provided).
21 The west (where the sun sets) for all South Siberian Turks (we think for all Turks in general) is associated with death, as opposed to the east (where the sun rises). In this regard, according to the beliefs of the Turks, the west gravitates towards the north, and the east — towards the south. This is why Turks buried the deceased with their heads to the west or northwest, less often to the north (Traditional worldview of the Turks. I. P. 42-45). Turning the face towards Mecca (which we will encounter several times in the materials of F.A. Fielstrup) is a Muslimization of the ancient burial rite.
22 See note 17, The rite of "handing the deceased to the earth" has been Muslimized, as have many other rites.
Memorial and burial rites. Ritual life of the Kyrgyz at the beginning of the 20th century. Part - 13