M.A. Czaplicka - Shamanism in Siberia (1914), e-books
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Shamanism in Siberia
M. A. CZAPLICKA
Shamanism in Siberia
Table of Contents
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Shamanism in Siberia
M. A. CZAPLICKA
This page copyright © 2001 Blackmask Online.
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CHAPTER VII. SHAMANISM [1]
SHAMANISM is understood by some people to be a primitive form of religion or religio−magic practised by
the aborigines of northern Asia as well as by all other aborigines in other parts of the world. This opinion is
held by Mikhailowski, Kharuzin, and some other Russian scientists. Others hold that Shamanism was only
one form of expression of the religious cult of northern Asia, practised in order to avert the evil spirits. This
opinion is found in the writings of Jochelson and Bogoras. There is still another view put forward, which it is
well for us to consider. This view we find expressed very clearly in the following extract from Klementz:
'One must not lose sight of the fact that in the various beliefs of the Siberian tribes a very close connexion is
noticeable, and, likewise, there can be observed an uninterrupted identity in the foundations of their
mythology, and in their rites, even extending as far as the nomenclature−all of which gives one the right to
suppose that these beliefs are the result of the joint work of the intellectual activity of the whole north of
Asia.'[2]
In the writings of the Buryat scientist Banzaroff we find a very similar statement: 'The old national religion of
the Mongols and the neighbouring nations is known in Europe as "Shamanism", whereas among those who
are not its followers it has no special name.
'After the introduction of Buddhism among the Mongolic nations, they called their old religion "The Black
Faith" (
Khara Shadjin
), in contradistinction to Buddhism, which they called "Yellow Faith" (
Shira Shadjin
).
According to Father Jakiuv, the Chinese call Shamanism
Tao−Shen
(gambolling before the spirits).
[1. For certain suggestions as to the construction of this chapter I all, indebted to my friend, Miss Byrne, of
Somerville College.
2.
Enc. Rel. and Eth
., 'The Buriats,' p. 26.]
Shamanism in Siberia
1
   Shamanism in Siberia
Those names, however, do not give any idea of the true character of shamanism. Some are of opinion that it
originated alongside with Brahminism and Buddhism, while others find in it some elements in common with
the teachings of the Chinese philosopher Lao−Tze. . . . Finally some hold that Shamanism is nothing but
Nature−worship, likening it to the faith of the followers of Zoroaster. Careful study of the subject shows that
the Shamanistic religion É did not arise out of Buddhism or any other religion, but originated among the
Mongolic nations, and consists not only in superstitious and shamanistic ceremonies . . ., but in a certain
primitive way of observing the outer world−Nature−and the inner world−the soul.'[1]
Of course, Banzaroff speaks especially of the Shamanism of the Mongols. We cannot agree with him that
Shamanism is limited to these people. We find it all over northern and part of central Asia.
As we see them now the Palaeo−Siberians may be considered as possessing the simplest, and the
Neo−Siberians the most complex, form of Shamanism. Thus among the former we see more 'Family' than
'Professional' Shamanism; that is, the ceremonials, beliefs, and shamans are practically limited to the family.
Professional Shamanism, that is, ceremonies of a communal kind performed by a specialized or professional
shaman, is here only in its infancy, and, being weaker, has been more affected by Christianity.
Among the Neo−Siberians, where professional Shamanism is strongly developed (for example, the Yakut),
family Shamanism has been more affected by European influences. We cannot, however, argue from this that
the Palaeo−Siberian form is the more primitive. Professional Shamanism may be a development of family
Shamanism, or it may be a degenerate form, where environment is such that communal life is no longer
possible.
That the dissimilarity between the Shamanism of the Palaeo and Neo−Siberians is no doubt due to the
differences in the geographical conditions of northern and southern Siberia seems to be proved by the result
of a careful study of certain Neo−Siberian tribes (Yakut) who migrated to the north, and of certain
Palaeo−Siberians (Gilyak) who migrated to the south. The ease with which they absorbed the customs and
beliefs appertaining to
[1. Banzaroff, The Black Faith, pp. 4−5.]
their new surroundings shows that there was no fundamental difference between their shamanistic practices.
The differences, being due to environment, disappear in migration. It cannot be said that the change is due to
contact, since this, in many cases, is very slight. Indeed, Shamanism seems to be such a natural product of the
Continental climate with its extremes of cold and heat, of the violent
burgas
and
burans
, [1] of the hunger
and fear which attend the long winters, that not only the Palaeo−Siberians and the more highly cultivated
Neo−Siberians, but even Europeans, have sometimes fallen under the influence of certain shamanistic
superstitions. Such is the case with the Russian peasants and officials who settle in Siberia, and with the
Russian Creoles.[2].
According to the official census, only a small part of the aborigines are 'true Shamanists', but, as a matter of
fact, we see that though they are registered as Orthodox Catholics and Buddhists, they are in reality nearly all
faithful to the practice of their old religion.
In psychological terminology, Shamanism consists of animistic and preanimistic conceptions; although most
of the people at present engaged in research work on Siberia have been so much influenced by the Tylor
theory of Animism that they misuse the word 'soul', and the phenomena that they describe as animistic are
very often in a different category altogether.
The reader must decide for himself whether Shamanism appeals to him as a cult peculiar to this region, or
whether it is part of a very general primitive magico−religion. It appears to the author personally to be as
Shamanism in Siberia
2
Shamanism in Siberia
difficult to speak in general terms of primitive religions as it would be to speak of Christian religious. This
might be the task of a separate work−to determine whether Shamanism in its conception of the deities, nature,
man, and in its rites, forms a special 'sect ' in the Animistic Religion.
[1. See chapter on Geography (not included in this excerpt −ed.)
2. See Bogoras,
The Chukchee
, p. 417.]
CHAPTER VIII. THE SHAMAN
As among all primitive religions, the róle of the priest, as the repository of religious beliefs and traditions, is
of the greatest importance; therefore we shall first proceed to the study of the shaman himself.
The organization of the shamanhood varies slightly in different tribes. In some cases this office is hereditary,
but everywhere the supernatural gift is a necessary qualification for becoming a shaman. As we should expect
from the generally higher culture of the Neo−Siberians, their shamanhood is more highly organized than that
of the Palaeo−Siberians. The family shamans predominate among the Palaeo−Siberians, and the professional
shamans among the Neo−Siberians, though Bogoras says: 'In modern times the importance of family
shamanism is losing ground among all the tribes named, with the exception of the Chukchee, and there is a
tendency to its being replaced on all occasions by individual shamanism.' These individual or professional
shamans are called among the Chukchee 'those with spirit' (
enenilit
), from
enen
, 'shamanistic spirit'.[1]
Although hysteria (called by some writers 'Arctic hysteria') lies at the bottom of the shaman's vocation, yet at
the same time the shaman differs from an ordinary patient suffering from this illness in possessing an
extremely great power of mastering himself in the periods between the actual fits, which occur during the
ceremonies. 'A good shaman ought to possess many unusual qualities,[2] but the chief is the power, acquired
by tact and knowledge,
[1. Bogoras, op. cit., p. 414.
2. In the district of Kolyma, Sieroszewski used to meet a young but very skilful shaman, who could do most
of the difficult shamanist tricks: he swallowed a stick, ate red−hot coals and pieces of glass, spat coins out of
his mouth, was able to be in different places at the same time−and in spite of all this he was not considered a
first−class shaman; whereas an inspired old woman−shaman, who could not perform all these tricks, was held
in great esteem and fame. (Op. cit., p. 631.)]
to influence the people round him.'[1] His reserved attitude has undoubtedly a great influence on the people
among whom he lives. He must know how and when to have his fit of inspiration, which sometimes rises to
frenzy, and also how to preserve his high 'tabooed' attitude in his daily life.'
In speaking of the shaman's vocation, we do not include the family shaman of the Koryak, Asiatic Eskimo,
Chukchee, and Yukaghir, whose position and capacity are rather vague, as we see from the following
description of his duties: 'Each family has one or more drums of its own, on which its members are bound to
perform at specific periods: that is, to accompany the beating of the drum with the singing of various
melodies. Almost always on these occasions one member at least of the family tries to communicate with
"spirits" after the manner of shamans.'[3] Sometimes he even tries to foretell the future, but he receives no
attention from his audience. This is done in the outer room and in daylight, whereas the 'shaman's', or
professional shaman's, actions are performed in the inner room and at night.
'Besides this, every adult Chukchee will occasionally take his drum, especially in the winter, and beat it for
CHAPTER VIII. THE SHAMAN
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