Shamanhood : an Endangered Language, 1-8
Contents
# |
author |
title |
pp. |
1. |
Juha Janhunen |
Eurasian Shaman |
17-29 |
2. |
Juha Pentika:inen |
Research on the Forgotten Paradigm |
31-8 |
3. |
Ch. M. Taksami |
Shamanism, Culture, and Language |
39-47 |
4. |
Daniel Abondolo |
Verbal Art of Ritual |
49-63 |
5. |
Tapani Salminen |
Religious Terminology in Nenets |
65-75 |
6. |
Pe`ter Simoncsics |
Nenets Poe:tic Diction |
77-83 |
7. |
Eugen Helimski |
Nanasan Shamanistic Tradition |
85-98 |
8. |
Ma`rta Csepregi |
Elk-Myth in Ob-Ugrian Folklore |
99-120 |
9. |
Natalya Koshkaryova |
Biography of a Shaman |
121-71 |
10. |
Regina Nazarenko |
Shamanic Singing and Se’ances |
173-8 |
11. |
Jelena Glavatskaya |
Revived Gods |
179-90 |
12. |
Vilmos Voigt |
Shamanic Vocabulary in Hungarian |
191-8 |
13. |
Risto Pulkkinen |
Forest Finn Culture Revival |
199-206 |
14. |
Takako Yamada |
Language and Rituals of the Ainu |
207-18 |
16. |
Kanaqluk |
Way of the Analkuq |
225-35 |
17. |
Tatiana Bulgakova |
Dancing Sewens |
237-51 |
-------------------------------------------------------------------------------
1. (17-29) Juha Janhunen : "Eurasian Shaman"
pp. 21-22, 24 terms meaning ‘shaman’ in various Eurasian languages
p. |
language |
‘shaman’ |
21 |
Mongolic |
*bu:xe [:: Turkic bu:go: ‘wise’] |
Turkic |
*kam |
|
Yeniseic |
*sen- |
|
H^anty |
yol |
|
Mansi |
n~a:a:it |
|
Yukaghir |
*wolma- |
|
C^ukotic |
*an- |
|
22 |
Tungusic |
*samaa |
Nanasan |
*o/t |
|
Finnic-Samic |
noita [similar to the Mansi] |
|
24 |
Chinese |
*mywo- > wu |
p. 24 Mongolic *i:duga ‘female shaman’ :: Turkic *i:duka ‘sacred’
pp. 21-23 terms meaning ‘shaman’s drum’ in various Eurasian languages
p. |
language |
‘drum’ |
21 |
Mongolic |
*kece |
Yeniseic |
*pa:-s |
|
Ghilyak |
qhas |
|
C^ukotic |
*yar |
|
22 |
Tungusic |
*o:nti-po:o: |
23 |
Samoyedic |
*pe-n-kir |
Ghilyak |
*kas |
|
Ainu |
kaco |
|
H^anty |
ku:yo/p |
|
Mansi |
ka:yo/p |
-------------------------------------------------------------------------------
2. (pp. 31-8) Juha Pentika:inen : "Research on the Forgotten Paradigm"
pp. 32-6 the 2 Kalevala-s; Sami epic
p. 32 |
The new Kalevala in "1849 ... replaced the (old) Kalevala of 1835 ... . The two Kalevala versions are two different books". |
p. 33 |
"the Sami had ... epic poetry ... -- ... Fjellner’s narrative The Son of the Sun’s Courting Journey to the Land of the Giants which also appeared the same year, 1849". |
p. 34 |
Written in 1840-1845 (p. 35), "Laestadius’ ... posthumously published work, Fragmenter i lappska mythologien (‘Fragments on Lapp Mythology’), did not appear at length in Finnish until as late as 1994 and was finally published by NIF in 1997 in the original Swedish version, in Finnish ... in 2000, and in English as translated by Bo:rje Va:ha:ma:ki in Toronto |
p. 35 |
in 2002. ... Laestadius ... deals with the Spaodomsla:ra or Naodtro, i.e. shamanism" |
p. 36 |
Besides "Castre`n and Reguly ... in ... Fenno-Ugrian ... ethnography ..., a third contemporary person should be taken into consideration : Lars Levi Laestadius (1800-1861)". |
-------------------------------------------------------------------------------
3. (pp. 39-47) Ch. M. Taksami : "Shamanism, Culture, and Language"
pp. 42-3 unpublished books (sources of Appendices I & II) by A. A. Popov
p. 42 |
"In the 1960s ... Popov ... was then working on his books The Religious Beliefs of the Dolgans and Shamanistic Performances of the Vilyuy Region in Yakutia. Unfortunately, neither of these monographs have been published yet". |
p. 43 |
"In Appendix I and II of this paper are some materials recorded by Popov." |
p. 43 Appendix I : Yakut legends on the first appearance of shamans
"Once these men ... descended to the underworld ... until there was no way to go further without horses. Then they turned to Kiday Mahsin who forged them horses of iron ... : ... they would send him black horses with white cheeks in return.". |
"The very first shaman was Tsasui, which means ‘yawn’! {the name of Hellenic god Khaos hath likewise the meaning of ‘Yawn’} He got this strange name because when he yawned the sun dimmed, since it could not bear his strength." |
pp. 44-7 Appendix II : Yakut tales about shamans
p. 44 |
Feats by the shaman C^oc^ukuus : "while in a trance he cut off his own head and put it on the shelf. When Chochukuus performed a ritual ... to heaven, people ... saw him flying in the sky. ... |
p. 45 |
Chochukuus ... said "Mighty bear, accept this bloody sacrifice!" and reached out his hand. A bear came out of the fireplace, took the offering and disappeared. Chochukuus took the remaining ... and offered them, saying : "Look here, my wolf, accept this bloody sacrifice!" A wolf came out of the fireplace, took ... and disappeared. ... Suddenly a Tungusic palm-tree appeared in his hands, nobody knew from where. Then with the tip ... he touched the legs of the prince’s wife and immediately she fainted. ... . only the next evening did the shaman say to the prince : "... For men in the wedding party you should prepare bay horses with white cheeks {cf. "If you are able to bring one thousand white horses, with black ears, i will give my daughter in marriage to you" said King Gadhi [Gadhi]. Saint Ruceeka [R.cika] prayed Varuna. With the blessings of Varuna, thousand white horses with black ears came out of River Ganga." (MBh—A, Chapter 3) – "A white horse with black ears does not make a show yoked to his (the king's) chariot" (AV, Book 5, Hymn 17, Verse 15) -- "Once four hundred horses with black ears, owned by Brahmins were caught in the current of this river [Vitasta] and carried away. (MBh-U, Chapter 119, Stanza 8 )." -- S`irim-bit.ha, a son (according to Sayan.a) of Bhara-dva-ja, was (according to Yaska) likewise "endowed with black ears" (BhAI, p. 141).} to be used in the ritual and bearskins with white spots around the neck ... for the guests. For the women in the wedding party you should prepare russet cows with white spots on their breasts and four white legs. ... |
p. 46 |
[Descending from heaven, the divine] bride, who had been heavy with child while on her way down to the earth, already gave birth to a child at the brim of a cloud. ... Then they heard strange sounds – they told each other a newly born baby was crying. Ermines and beech-martins were running to and fro in the yurt. ... |
p. 47 |
From that barn Iyehsit, the patron goddess of horses, flew into the sky in the shape of a white wagtail." |
MBh—A = Maha-bharata, "Aran.ya Parvan" http://mahabharatinenglish.blogspot.com/2007/09/mahabharat-aranya-parva-third-chapter.html
AV = Atharvan Veda http://www.archive.org/stream/originalsanskrit01muir/originalsanskrit01muir_djvu.txt J. Muir : Original Sanskrit Texts on the Origin and History of the People of India, Their Religion and Institutions. 2nd edn. London : Tru:bner & Co., 1868. p. 281
MBh—U = Maha-bharata, "Udyoga Parvan" http://nitaaiveda.com/All_Scriptures_By_Acharyas/Puranas/Puranic_Encyclopedia/V.htm Puranic Encyclopedia, s.v. "Vitasta (iii)"
BhAI = Thaneswar Sarmah : The Bharadvājas in Ancient India. Delhi : Motilal Banarsidass, 1991. http://books.google.com/books?id=xFyu7MANWPAC&pg=PA141&lpg=PA141&dq=Varuna+%22with+black+ears%22&source=bl&ots=se74VOJFer&sig=jixSW6TrHUxATzMscXWPg5E37tk&hl=en&ei=kC_kTI2dLMSBlAfEyKmWDQ&sa=X&oi=book_result&ct=result&resnum=10&ved=0CEkQ6AEwCQ#v=onepage&q=Varuna%20%22with%20black%20ears%22&f=false
-------------------------------------------------------------------------------
4. (pp. 49-63) Daniel Abondolo : "Verbal Art of Ritual" [Nivh^]
p. 58 nationalities
sisam ‘Japanese’ |
luca ‘Russian’ |
p. 59 family-terms as euphemisms for animal-species
animal |
is designated __ |
tigre (at) |
‘father’ (atk) |
mouse (GoHyck) |
‘grandfather’ (ycx) |
shrew |
‘mother’s brother’s wife’ (ack) |
p. 59 polynymy of terms for animal-species
fox (keq, xeqta, herf, plajrf) |
squirrel (holkoh, lafqoR, dok) |
musk-deer (voHi, mek) |
spider (ask, kyvyxyf) |
-------------------------------------------------------------------------------
5. (pp. 65-75) Tapani Salminen : "Religious Terminology in Nenets"
terminology
p. |
__ Nenets |
term |
67 |
Tundra |
tadyebya ‘shaman’ |
" " |
taewari ‘shaman’s helping spirit’ |
|
69 |
" " |
wi`q ‘hypnosis’ |
70 |
" " |
sampo, "to ...escort the spirit of the deceased to the underworld" |
" " |
yil-to, "to shamanize to cure illness" |
|
common |
yilcy-to, "to foretell the fate ... with the help of two objects ... known as yilcya" |
|
71 |
" |
pyency-r ‘shaman’s drum’(cf. /pyenco/ ‘flying squirrel’) |
pp. 65-6 names of particular deities and
p. 65 |
"The supreme god of the Nenets is ... Num, which is the same word as num ‘heaven, sky, weather’." |
p. 66 |
"The god of the underworld is Nga ... he eventually collects every creature from earth." |
-------------------------------------------------------------------------------
6. (pp. 77-83) Pe`ter Simoncsics : "Nenets Poe:tic Diction"
pp. 81-2 shaman’s trance & recovery from trance
p. 81 |
In trance, the shaman is able "to wander in the underworld". |
p. 82 |
"The shaman, having ... gone through the phases of the trance in reverse order, ... tells his tale, just as we tell our dreams". |
-------------------------------------------------------------------------------
7. (pp. 85-98) Eugen Helimski : "Nanasan Shamanistic Tradition"
pp. 87-8 spirit-possessed shaman
p. 87 |
"smaller se’ances consisted of incarnations of assisting spirits by the shaman. The spirits were ... summoned by the appeals and tunes produced by [the shaman] and his audience and ... start speaking through the shaman’s lips. They spoke exclusively in the form of incantations, sung to each spirit’s individual, easily |
p. 88 |
recognisable melody. ... [The shaman’s] switch ... was signalled by the position of the fringe (s>ejmidi) of his crown : with the fringe raised, he remained himself, and with the fring lowere and covering his eyes, he underwent the spiritual transfiguration into a visitor from the supernatural world." |
pp. 90-1 the nature of shamanism
p. 90 |
"An essential feature that clearly distinguishes shamanism from any mono- or polytheistic religion consists of its being an open system of notions, images, symbols and texts, always favouring any creative innovations if these prove their efficiency. ... . ... a shaman immersed in his initiation dreams or undertaking his shamanistic journey in an altered state of consciousness ..., as well as a spirit who |
p. 91 |
arrives at the summons of those who need his assistance, are unrestricted in their visions and in forms of expression. They are supposed to tell what they see, hear or otherwise experience in the supernatural world. They are free to express their purely personal attitudes and to use their own ways of handling any concurrent problems. A dream or a journey may acquaint a shaman with a deity which was never known before to his people or take him to a new part of the universe never mentioned in the existing mythological cosmographies. ... This feature determines the phenomenon of allotheism (variability of the pantheon), which can be found when studying the religious notions in many shamanistic societies and is very characteristic of the Nganasans. ... Many of the deities mentioned by scholars who visited the Nganasan between the 1920s and the 1970s ... were completely unknown to our (older) informants in the 1980s and 1990s. Some others were known but were characterised in a completely different way. [A shaman] ... would ...give information that not necessarily suggest that that this deity can always be found in a given place and can always be addressed in connection with a given issue (becoming nomadic and retiring or retraining seem to be popular also in the supernatural world)." |
-------------------------------------------------------------------------------
8. (pp. 99-120) Ma`rta Csepregi : "Elk-Myth in Ob-Ugrian Folklore"
pp. 99, 102 the myth
p. 99 |
"according to Ob-Ugrian mythology, the god created the elk with six legs {cf. Norse 6-legged steed Sleipnir} but in mythological times the heavenly hunter shot it and cut off its two hind legs to make it a slower runner so that man could hunt it more easily. In its death ... it became a constellation [Ursa Major]". |
p. 102 |
"In the [Mansi] song there are two hunters ... . One is Winged Pasker ... . The word Pasker (... Paster) ... in the Konda Mansi dialect ... means ‘wolverine’ ... . In other myths, Winged Paster and Legged Paster hunt together; the winged hunter is faster and kills the elk ..., and the Paster people following the tracks of the elk find a new homeland ... . In the [Mansi] song, Winged Pasker’s companion is ‘bloody-handed-human’. ... |
In the ... Khanty ... the hunter ... can be identified with the Overseer of the World ... . ... the Overseer of the World had nine wives, and one of these had a wicked father, the Prince of the Underworld". |
p. 102 Surgut H^anty rules governing the narrating of mythic tales
"They may only be told after sunset, and they must not be left unfinished – once they have been started they must be told to the end." |
p. 107 : Table I hunter & elk
tribal source of myth |
hunter(s) |
elk |
Lozva Mansi |
Winged Pasker; Bloody-handed-human |
|
Sosva Mansi |
Bloody-handed-mos-human |
6-legged |
Obdorsk H^anty |
Winged Paster; Legged Paster |
" " |
Berezov H^anty |
mos-human |
" " |
Konda Mansi |
Winged Paster |
" " |
Pelym Mansi |
" " |
8-legged |
Yugan H^anty |
Qan-iki (‘Ruler-oldman’) |
6-legged |
p. 107 : Table II hunter & elk
tribal source of myth |
hunter |
elk |
Irtys^ Mansi |
Spirit’s son |
6-legged |
North Mansi |
Winged Paster |
|
Sinja H^anty |
Torstor |
|
Vah^ H^anty |
3-winged hunter |
|
Vasyug H^anty |
Torum’s son |
6-legged |
pp. 112-3 [Surgut H^anty] pine-cone people as the first people
p. |
Surgut H^anti |
{comparative} |
112, ll. 186-7 |
"women with cembra-cone life men with a long life" {here, "cembra-cone life" is taken to imply "long life" |
{C^>iu-sung Tzu "Master Red Pine (the pine tree is a symbol of long life)" (ChC&B, p. 182). |
(and not, as on p. 103, "the fragility of humans", but rather their endurance)} |
C^i`-son Zi^ (‘Red-Pine Master’) "was able to withstand the roasting of fire." (ChKS, p. 134)} |
|
113, ll. 201-2 |
"when the era of women with cembra cone life when the era of men with pine cone life" |
{cf. [Norse] first woman Embla (‘Elm’) and first man Askr (‘Ash-tree’)} |
ChC&B = Étienne Balazs (ed. by Arthur F. Wright; transl. by H. M. Wright) : Chinese Civilization and Bureaucracy. Yale U, 1964. http://books.google.com/books?id=d4v3QgfhPKwC&pg=PA182&dq=%22master+Red+Pine%22&hl=en&ei=8DXgTK1MgfnwBvXaodUP&sa=X&oi=book_result&ct=result&resnum=5&ved=0CEEQ6AEwBA#v=onepage&q=%22master%20Red%20Pine%22&f=false
ChKS = Eric Serejski : Chinese Kama Sutra. Innovations and Information, Gaithersburg (MD), 2007. http://books.google.com/books?id=gMzAU3aWAo0C&pg=PA134&dq=%22master+Red+Pine%22&hl=en&ei=8DXgTK1MgfnwBvXaodUP&sa=X&oi=book_result&ct=result&resnum=4&ved=0CDwQ6AEwAw#v=onepage&q=%22master%20Red%20Pine%22&f=false
-------------------------------------------------------------------------------
INSTITUTTET FOR SAMMENLIGNENDE KULTURFORSKNING (INSTITUTE FOR COMPARATIVE RESEARCH IN HUMAN CULTURE), Serie B : "Skrifter", CXVII = Juha Pentika:inen & Pe`ter Simoncsics (ed.s) : Shamanhood : an endangered language. Novus Forlag, Oslo, 2005.