Amongst the Buriats for instance, where the ancestor’s part is, nowadays, of great importance, the shamans in olden times are supposed to have received their "utcha" (the shaman’s divine right) from the celestial spirits, while the present ones get theirs from ancestors only; but ... even to the present shamans ancestors are but mediators, from whom they [shamans] acquire the means of communication with the celestial spirits ..."

are clearly distinguished."

p.

narrative

128

She said : "I am the "ayami" of your ancestors, the Shamans. I taught them shamaning. Now I am going to teach you. ... You are to become a shaman".

Next she said : "I love you, I have no husband now, you will be my husband and I shall be a wife unto you. I shall give you assistant spirits. You are to heal with their aid, and I shall teach and help you myself. ..." ...

129

She has been coming to me ever since, and I sleep with her as with my own wife, but we have no children. She lives quite by herself without any relatives in a hut, on a mountain, but she often changes her abode.

sometimes those people are turned into tigers."

"She has given me three assistants – the "jarga" (the panther), the "doonto" (the bear) and the "amba" (the tiger). They come to me in my dreams, and appear whenever I summon them while shamaning."

I also care for the needs of my assistant sprits, but I only scatter meat and gruel for them, and they pick it up themselves."

The "ayami" teaches them all."

129-30

Then she told me to make images of my assistant spirits and to wear them on neck. After they had been carved out, as the "ayami" had prescribed, I hung them on the wall and brought them offerings and gave them to eat and burned incense for them; then I beat my drum, summoning the spirits to enter the images, and they obeyed my call."

130

There was one great shaman woman who lived without a husband. She had many spirit-servants, and she slept with them all."

p.

narrative

130

Such hard labor occupying him incessantly, necessitated the constant help of his "ayami", and she never left him; he was therefore obliged to give her lots of food and drink ..."

131

The same "ayamis" who were his wives were formerly wives and inspirers of his father.

Besides the "ayamis", it is inhabited by many other gens spirits and also by many souls of children in the form of unfeathered ducklings; the Shaman takes those and gives them to mothers whose children have died.

she sits in his ritual hat, in the little bell "kaurachta`".

5) the akbamani` -- a kind of woodcock. {The woodcock was, in Seneca myth, created out of left-over bird-parts (W), much as in the Kemetian Book of the Dead parts were cited by name in order for "the drawing to become an actual boat" (EM, p. 168), 4 "of the rudders to be painted" (EM, p. 123); "The paint ... was applied with a Hazel Grouse bone." (ShD, p. 195) "Creaked like hazel-grouse the rudders" (Kalevala XXXIX, 317-324 – SHKC) -- ‘hazel-grouse’ = ‘hazelcock’ kapin~jala, the soma-quaffing one out of the 3 heads of Vis`va-rupa in Taittiriya Samhita 2:5:1 (N&FMS)—all 3 were decapitated, suggesting the "headless" man as 4^th assistant.}

His father has also given him an assistant spirit – the idjikhi` (a celestial spirit) and a staff (the bolo`) {cf. the kerukeion of Hermes (caduceus of Mercurius)} which helps him to convey the souls into the "buni`" : there in an image of the "neka mafa`" on it – the contemporary of the three suns, the driver of the magical staff."

p.

account

133

"The head of those "abassy", Ulu Tojo`n, gave men shamans, and also gave men one of the souls, namely the intelligent soul "sur", the one in which the shaman talents and power are concentrated. That soul of the shaman has to go through a course of studies in the Ulu Tojon’s kingdom, and the children of the latter marry human beings."

134

The abassy-women come up to men in exactly the same manner, and enter upon a continuous intercourse with them. {succuba}

If an abassy girl excites a married man, becomes impotent, whenever he wants to "love" his wife."

Before the shaman ..., such [a daughter of] an abassy appears to him in his dream. If an [actual daughter-]abassy enters into the shaman’s chest [coffer for dreams ?] under the aspect of a woman he wanted to "love" in the daytime, she laughs and plays with him, and is kind to him, or makes him a present of something, so on waking the shaman feels in high spirits and thinks to himself : "I ... shall certainly have luck"."

"The [daughters of] "abassy" alighting to have a good time with the shaman reside in the so called "ma:na:rikta:hhallan" {cf. [<ibri^] H.Lo^m ‘dream’}, which literally means "the sky with ma:na:riks", i.e. with the spirits of rapture and extasy. One legendary shaman introduced himself saying he got his head {had he been thitherto headless in his dream, like unto the 4^th assistant of the Goldi siurlku sama`n ?} in that ma:ana:rikta:hhallan, the mad heaven".

p.

account

135

"If the daughter of the master spirit of the upper "enraptured sky", Ilbis, appears to the shaman in his dream, plays with him and has sexual intercourse with him, the shaman, when waking, interprets his dream as follows "... the daughter of Ilbis has personally appeared to me in my dream, and she went off only after having played with me and made me love her", and, so thinking, the shaman is full of hope."

[The Yakut] "has never heard of "a:ma:ga:ts" being males; the reason for it being that [the Yakut] did not know of any female shaman, so there was no need whatever for males a:ma:ga:ts."

136

When the shaman has to execute some important commission from a distance, ... he embodies this "a:ma:ga:t" in a suitable image and sends it to its destination. This ... attribute ... that ... bears the same appellation of "a:ma:ga:t" ... is a brass plate with the image of a human being on it, sewed on to the shaman’s garment right over where his heart beats. This image is of such importance that it is affixed by an old shaman on the garment of the neophyte during the ceremony of initiation ..."

"Lastly, it is interesting to note ... that the electing spirit of the shaman, his "a:ma:ga:t", appears in to him in the form of a child, a girl ... With the Goldi the ayami appears also in a childlike form." ["Her figure was very slight" (p. 128).]

p.

account

137

"A Buriat shaman’s career begins with a call from a shaman-ancestor, who carries his spirit to his abode in heaven, and there he teaches him the art of shamanism, revealing to him the ways and customs of the household of the vast celestial kingdom and its rulers. {such ways and customs being learned also in, e.g., Eckankar}

Whilst visiting this special, frivolous god of shamanism, the spirit of the young shaman is occupied in wooing the divine maidens, and he is even accorded full rights to enjoy the caresses of the nine wives of the master of the Middle world himself. ...

After the spirit of the shaman-to-be is sent to heaven ..., he attains to the state of so-called "amdakha", which literally means "opening the mouth" ... {cf. Kemetian "opening the mouth" of the mummy}

After that critical period, manifested by extreme ... gayety, dancing, ... etc., the soul of the shaman finds in the skies its own bride, its future wife with whom it enters into sexual intercourse."

138

"he collects a contribution of presents consisting of .. ermine skins and ... bells. These gifts ... serve the shaman as the customary bride-price (the kalim) paid in for the celestial wife ...

the so called shaman tree which the shaman ascends on his way to heaven during initiation ... is tied by a cord woven of red and blue ..., symbolizing the umbilical cord and the placenta to another tree ... called "duguin modo`n", a tree planted inside the hut ... so as to make it stick up through the flue of the chimney ..., and a piece of green cloth, to be used for adorning the bed of the bridegroom and his bride, is spread over it."

The heavenly wife often enters the shaman, and announces through him the way she got united to him, and whom she bowed to in heaven during the nuptial ceremony".

p.

account

139

"every shaman, besides his earthly wife, has a second one, a spirit woman, who lives in the seventh heaven. Her name is Ak-Tshetcher-Jash (the young, the gentle, the eloquent)."

140

"In the XIV heavenly sphere the shaman meets nine daughters of Ulgen. They help him ... when the soul is departing from the body of a sufferer. They come down to earth like flashes, surround the man, take in their midst the soul ... and preserve it in heaven."

139

tables & their dishes, of Ak-Tshetcher-Jash (in heaven)

table

its dish

blue

silver

white

golden

140

And give praise to the full moon."

p. 141

comparative

"Thus we read in Saint Augustine : "... that sylphs and fauns frequently desired to enter, and often have entered, upon intercourse with women; ... that some demons whom the Gauls call Dusii are very prone to that ..., and in fact are perpetually addicted to it." [the reference is "to Saint Augustine (Dei Ciutate Dei, XV, 23)." -- RG]

"Isidore of Seville (in Gloss) speaks of Dusii as demones. Another ancient authority declares that there are actually women ... so worldly-minded as to solicit the embraces of those demons, quos Galli Dusios nuncupant, qua assidue hanc peragunt immunditiam--"whom the French call Dusii because they so constantly persevere in such impurity." PAPIAS writes: "Dusios nominant quas Romani faunos ficarias vocant" ("They call those Dusii whom the Romans call Faunos ficarios"). THOMAS of CANTERBURY speaks of them as forest or sylvan gods in Prussia, and that the "gentiles" there dare not cut the woods consecrated to them. And a Codex of the eighth century, cited by Du CANGE, speaks of aliqui rustici homines, "some rustics who believe in witches, dusiolas and acquaticas or genisons."" (ERR, p. 127)

[in Italiian folk-belief,] "Dusio is a mischievous little folletto, or goblin. He teases girls, sometimes he acts as a nightmare, very often he inspires lascivious dreams and has connection with women. Sometimes as a little imp not more than three inches high he perches on their pillows. He is not bad, but mischievous. He haunts houses and fireplaces." (ERR, p. 128)

"When on the Amur, I have often met clans calling themselves by the name of some particular animal, and this was always explained by a woman of that clan once having born a child by a tiger or a bear, who had appeared to her in a dream."