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Article

PP.

2.

Shamanic ... Views from Siberia

7-27

4.

Rejuvenating Buryat Shamanism

41-52

5.

Shamanism among the Semang-Negrito

53-61

7.

Shamanism ... among the Ladakhi and the Sah^a

69-80

8.

Shamanic Rites ... among the Yi

81-5

15.

Reputation of the Northern Mongol Shamans

133-43

17.

Spirits ... of the Darh^ad-Mongol Shamans

153-63

18.

Praesent-Day Shamanistic Practices of the Buryat-s

165-76

21.

Shaman Songs among the eastern H^anti-s

193-9

22.

Shamanism among the Sora-s

201-7

p. 20

[quoted from :- Hoppa`l 2000, p. 83] "a part of my soul, a kind of block, became detached from me. My body was lying down, I could even see it. I could see my arm {noticing one’s hand in one’s dream is mentioned by Carlos Castan~eda} and then suddenly I felt that the ceiling had vanished. I began to grow until I was a giant. My body was just growing and growing until I could reach the sky. ... And I still carried on growing and then I heard some sort of sound just like a bubble when it flies through the water and then pops. The soul was as if I was inside a bubble ... going up and up inside it." {traveling through the air inside a bubble is mentioned by Carlos Castan~eda}

p. 21, fn. 14

"I rose in a soap bubble, ever higher. ... Then I landed ... and the bubble shattered. I was asked a thousand questions. ... I came back into my body".

p. 21

"his ability to leave his body more often, to defeat "evil spirits" by using a mirror ..., reflecting the sun’s rays on them {this is Taoist} ... and escape on a flying horse."

p. 43

"people ... suffer directly from symptom of the so-called shamanistic sickness which is inflicted

p. 44

upon them by their deceased shaman-relatives because they ... have been elected to carry on the shamanistic calling ... . ... In case of shamanic sickness, the shamans’ advice is that the only way the person can be cured is by getting initiated as a shaman. ...

p. 45

Shamanistic sickness usually leads to initiation and dissolution of the crisis as the future shaman accepts his or her destiny and forges a link with the ancestral spirits that contributed to the crisis in the first place."

p. 46

"the initiation is a life-long process consisting of a series of consecutive progressions from the first to the highest ninth degree over a number of years. ...

After the identity of the candidate’s ancestral spirits were determined, he or she undergoes the first initiation, called Altan serge (... "Golden string [for horses]"), the purpose of which is to link the future shaman directly with his or her ancestral spirit ... . ...

In the ensuing second initiation, which usually takes place after two or three years, ... thirty-two young birch trees were selected ... . Every tree was decorated with" :-

__ ribbons

tied to the tree’s ... part

symbolizing an offering of ... for the spirits

red & yellow

top

gold

blue & white

lower

silver

p. 47

They circumambulated the trees "as many times as necessary until [the neophyte] finally became possessed. At one moment he started to climb the main tree ..., which was followed by amnesia".

"Some shamans from Ulan-Ude also told ... that sometimes they vaguely remember snippets of their soul journeys when the spirit takes hold of their bodies. [One shaman] told ... that during trance his soul leaves his body and wanders around. Sometimes he can recall his experience, must most of the times he cannot. When he does remember, he sees people and a landscape like in a dream."

p. 56

"All knowledge, especially of therapeutic songs, is received in the course of dreams, ... and more often very

p. 57

secret. ... The older halak and jampi know hundreds of medicinal plants".

p. 58

[Batek of Taman Negara] A halak (shaman) explained that "in search of medicinal plants ... in the jungle ... only his body was walking ..., his soul was flying from a mountain to a river, later to rest on a tree or flower."

"Jahai jampi ... in their dreams, receive magical chants and fly to beautiful and unknown parts of the forest."

[Batek of Taman Negara] Another halak (shaman) "told ... that almost every night his shadow-soul entered the body of a scorpion and went to the river to catch crabs. Once the meal was finished, the shaman-scorpion ... was able to study the plants from inside in order to determine their therapeutic value."

p. 70

(4) the sending-off of lha".

p. 71

"The very moment of the shaman’s transformation into a god ... can only be guessed by the hiccup and the shrill of "a! tsi tsi!"."

(5) to come ... to people suffering from ... culture-bound illnesses, and try to make them well."

the shaman drives out the cause of the sickness by frightening it away, blowing it away from his palm far into the air, or sucking it out of the sore pot with his mouth" [reference :- Sieroszewski 1997, pp. 994-1000].

Using a moose horn, sucking out ... from the [patient]’s body".

tweezers made of loon’s bill".

Rites send souls of the dead to peace, ... pray for good fortune, ... pray for the birth of a child, or summon lost souls."

In olden times, a bird descended from the sky to a tree, shook its wings, and let a feather fall. It used the feather to write {ordinary Chinese use a brush, not a feather, for writing} bimo texts, which it put beneath the tree. A man came, saw them, and started performing bimo rites."

The rite progresses through a series of low chants" :-

Chant

its contents

1^st

"recounts the cock’s history – from egg, to chick, to cock."

2^nd

"tells the history of bimo and the origin of the Yi language".

3^rd

"tells the history of plants – how the fir and willow came from the heavens."

4^th

"recounts the history of human beings".

"In an action repeated after most subsequent chants, ... all call out "Wuho" ... . This frightens away ghosts and what ... are evil words and deeds committed by family members or others during the past year."

p. 137

"Among the clans that are famous for their shamans (e.g. the Durlag, who immigrated from the Altai ...), there are ... the Haytal, the Hurdut, and the Ongoy. The Hurdut clan originates from the eastern, i.e. Barguzin, side of the Baykal ... . ... The Haytal clan ... migrated from the Altay to River Lena". "This ... is reflected in a Buryat legend about a shamaness who escaped ... from Barguzin to Tunka and from there to Alar".

[U:ju:mc^in tradition] "An Uriankhay, especially one of the C^onod ("wolf") clan, wearing white clothes and mounting a white horse, should assist a person, who was struck by lightning. He calls the lightning over to himself".

p. 137, fn. 12

"Many Mongol groups, among other the Uriankhays, practice the wide-spread custom to call out to heaven during storms to signalize to the lightning that they are heavenly people".

p. 153

"The Darkhads live in Kho:wsgo:l (Xo:wsgo:l), in the northernmost province of Mongolia."

p. 156

"She becomes an eagle-owl. She says khi-yam, khi-yam. ...

p. 157

Saying kha, she becomes a bear and imitates it."

p. 165

"Mongols believe that three or more years after their death, shamans become spirits (ongon) and are able to come back to the human world by seizing the body of another shaman, who is (in most cases) his/her descendant or apprentice".

p. 166

"Shamans have to be possessed by their spirits (ongon oruulax) regularly; else they become seriously ill."

p. 166

"Buryat have to perform their spirit-pleasing rituals three times a month.

__ shamans

black

white

perform on __, __, __ days each lunar month

9^th 19^th 29^th

8^th 18^th 28^th

motion of days

"swinging"

"swaying"

instruments

drum, drumstick

[jew-harp, staff (p. 168)]

costume

"armor"

blue brocade gown

p. 168

cap

"metal helmet ... with two antlers on the top".

"blue textile, with fringes in front hiding the shaman’s face."

[For black shamans,] "The armor consists of a back-armor (arxaali) and a front-armor (elgebs^e) with metal figures of three animals : a lizard (gu:rbel), a wild-boar

p. 169

(bodon gaxai), and a Garuda bird (garid s^ubuu) representing the three layers of the world".

p. 166, fn. 2

"white shamans are rather bonesetters (barias^) than shamans ... . However, they are called "shamans of white descent" (sagaanai bo:o:)."

... to transfer the sacrifices and offerings to the thirteen lords of the North ... is also a key and a lock on the whip for opening the door of the lords in case it is closed."

"A lasso (salama) ... is used for catching the bad spirits, a strap (argamz^aa) and a pile (gadaha) is for keeping them in captivity."

... the shaman lives on hunting and fishing, as other Khantys do."

p. 194

The first part was a long drumming. ...

p. 195

Then came some whistling : these were the whistles of his spirit helpers – birds. ... After this, the shaman ... began ... jumping ... . ... At the culminating point of the ceremony ... all the males shouted with him. ... The cries were long and high".

"Shaman songs have their special language, frequently not understandable even for those speaking Khanty as a mother language".

p. 201

"The Sora (Saora, S`avara, S`abara) are an aboriginal tribe in Ganjam and Koraput Districts in the state of Orissa and Srikakulam Dictrict of Andhra Pradesh ... . Sora language belongs to the South Munda branch".

p. 202

"The shaman (kuran in the Sora language) is ... two kinds ... : the one who is responsible for funerals, and the other one, who deals with divination and healing. ... It is a daily practice for the shaman to conduct dialogues with the dead, who speak to living people through his mouth in trance ... . The dead use the shaman as a medium to speak. After death, a person becomes a sonum."

p. 203

"The most important shamans are women : they also marry a sonum ... in the Underworld ... . Their husband is the spirit of a previous shaman, who is usually their relative – this way the marriage is incestuous. The husband has an Oriya name and although he is married to someone from our world, he inhabits mountain peaks in the Underworld at the same time."

p. 204

"Rugaboi ("Speckle-Woman" ...) ... is the owner of rogo (dreid peas), which, like the peacock, is rige (speckled)" [reference :- Vitebsky 1993, p. 51].

p. 205

"Jaliyasum’s wife, Gabaldatungboi is ... decorated with peacock’s feathers. Galbasum ... sends a dream of a peacock to the ill man" [reference :- Elwin 1955, pp. 101-3].