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To the curers and healers of Nepal
CONTENTS
Note on Transliteration xi
Introduction John T. Hitchcock xii
PART I
SPIRIT POSSESSION IN EASTERN NEPAL
111 Limbu Spirit Possession: a case study Shirley Kurz Jones
IV Limbu Spirit Possession and Shamanism Rex L. Jones
V Becoming a Limbu Priest: Ethnographic Notes
Philippe Sagan t
VI A Preliminary Report on the Puimbo and the Ngiarni:
The Sunuwar Shamans of Sabra Alain Foumier
V11 Shamanism among the Thulung Rai Nicholas A llen
VlII Some Observations on Sherpa Shamanism
Robert Paul
PART I1
SPIRIT POSSESSION IN WESTERN NEPAL
IX Notes on the jhzkri of Ath Hajar ParbatlDhaulagiri Himalaya
Wolf D. Michl 153
X Aspects of Bhujel Shamanism John T. Hitchcock 165
XI Ethnographic Observations of Gurung Shamanism in Lamjung District
Donald A. Messereschmidt 197
XI1 Preliminary Report on the god Mast: Marc Gahorieau 2 17
Xlll Spirit Possession in Far Western ~ & a l Walter F. Winkler 244
XIV Shamanism among the Raji of Southwest Nepal
Johan Reinhard 263
PART I11
SPIRIT POSSESSION IN NEPAL AND ADJACENT AREAS
PART N
SPIRIT POSSESSION AND THE LITERARY TRADITION
A g r o u p o f y o u t h f u l Thulung j G k r i a t t h e cazya
festival (NichoZas A2 Zen)
The d e a d c h i l d ' s f a m i l y u n d e r t h e f i s h n e t i n t h e
ceremony t o ' k i l l ' h i s s o u l (John T. Hitchcock)
The e d i t o r s would l i k e t o e x p r e s s t h e i r a p p r e c i a t i o n t o t h e
following o r g a n i z a t i o n s and p e r s o n s f o r p e r m i t t i n g p u b l i c a t i o n of
English t r a n s l a t i o n of a r t i c l e s f i r s t appearing i n French:
1) C e n t r e de Documentation e t d e Recherches s u r L ' A s i e du S u d - e s t
e t l a Monde I n s u l i n d i e n , and M r . G . Condominas f o r p e r m i s s i o n t o
p u b l i s h a r e v i s e d t r a n s l a t i o n o f A l a i n F o u r n i e r ' s a r t i c l e , "Note
p r e l i m i n a i r e s u r l e Puimbo e t l a Ngiami l e s chamanes Sunuwar d e
S a b r a ' (ASEMI, v o l . I V , No. 1, 1 9 7 3 ) ; 2 ) t h e Musee d e 1'Homrne and
P r o f e s s o r J a c q u e s M i l l o t , Membre d e l l A c a d e m i e d e s S c i e n c e s ,
D i r e c t e u r d l O b j e t s e t Mondes, f o r p e r m i s s i o n t o p u b l i s h a n E n g l i s h
v e r s i o n o f M r . Marc G a b o r i e a u ' s a r t i c l e , ' N o t e p r e l i m i n a i r e s u r l e
d i e u MagSZi' ( O b j e t s e t Mondes, v o l . 9 , No. 1, 1 9 6 9 ) ; 3 ) S o c i e t e
A s i a t i q u e and t h e e d i t o r s o f J o u r n a l A s i a t i q u e f o r p e r m i s s i o n t o
p u b l i s h an E n g l i s h t r a n s l a t i o n o f P r o f e s s o r A.W. Macdonald's
a r t i c l e , ' Notes p r e l i m i n a i r e s s u r q u e l q u e s j z k r i du Muglzn
( J o m a2 A s i a t i q u e , 1962 ) ; and 4 ) t h e e d i t o r s o f L 'Home and
P r o f e s s o r A.W. Macdonald f o r p e r m i s s i o n t o p u b l i s h a n E n g l i s h
t r a n s l a t i o n o f h i s a r t i c l e , 'La S o r c e l l a i r e d a n s l e code N e p a l a i s '
(L'Home, v o l . 8 , NO. 1, 1 9 6 8 ) .
I n e d i t i n g t h e volume w e a t t e m p t e d t o t r a n s c r i b e N e p a l i words
a c c o r d i n g t o t h e u s a g e of T u r n e r ' s A C o n p m t i u e and EtymoZogicaL
Dictionary of t h e flepazi Language (1965 e d i t i o n ) . For E n g l i s h
s p e l l i n g , w e used t h e new Random House d i c t i o n a r y . h s o m e cases,
t h i s l e d t o c h a n g e s i n s p e l l i n g p r e f e r r e d by t h e a u t h o r s . T u r n e r ,
f o r example, u s e s ' N e p Z l i ' when r e f e r r i n g t o t h e l a n g u a g e . We
f o l l o w e d t h i s u s a g e , though some o f o u r a u t h o r s d i d n o t . S i m i l a r l y ,
w e used t h e Random House s p e l l i n g f o r 'st5ance1, though many p r e -
ferred the anglicized 'seance'. W e used ' N e p a l i ' o r ' N e p a l i s '
t o r e f e r t o n a t i o n a l s and a l s o used ' N e p a l i ' a s an a d j e c t i v e .
( ' T h e r e were many N e p a l i s p r e s e n t ' ; ' i t ' s a N e p a l i c u s t o m ' ) . Gen-
e r a l l y , however, we u s e d N e p Z l i words w i t h o u t t h e a n g l i c i z e d p l u r a l .
( ' T h e r e were many Gurung p r e s e n t ' . In t h e c a s e o f a word l i k e
'Gurung' and o t h e r c a s t e , c l a n and p l a c e names, w e used t h e common
a n g l i c i z e d v e r s i o n w i t h o u t d i a c r i t i c a l marks: e . g . i n s t e a d o f
T u r n e r ' s ' ~ u r b ' ,w e u s e d 'Gurung'. For N e p a l i f e s t i v a l s , d e i t i e s
and months w e have u s e d T u r n e r ' s s p e l l i n g s w i t h d i a c r i t i c a l marks
b u t have n o t i t a l i c i z e d them. N e p a l i p r o p e r names have n o t been
w r i t t e n w i t h d i a c r i t i c a l marks. Where s p e c i f i c and c o n t e x t u a l l y
w e l l - d e f i n e d r e g i o n s a r e meant, w e have used c a p i t a l s : e . g . ' F a r
Western N e p a l ' . W e have c o n v e r t e d m e t e r s and c e n t i m e t e r s t o f e e t
and i n c h e s , t h i n k i n g t h a t t h e s e measurements would have more mean-
ing t o English-speaking readers.
W e must a d m i t , a t t h e o u t s e t , an u n a v o i d a b l e f a i l u r e . Our i n t -
e n t i o n was t o make t h e volume f u l l y i n t e r n a t i o n a l and r e p r e s e n t a t i v e
o f a l l s c h o l a r s who had m a t e r i a l , p u b l i s h e d o r un-published; b u t s o
r a p i d l y d i d we r e a c h t h e l i m i t s o f a n e c o n o m i c a l l y f e a s i b l e p u b l i -
c a t i o n t h a t w e had t o s t o p i s s u i n g r e q u e s t s much e a r l i e r t h a n
intended. We a p o l o g i s e t o s c h o l a r s i n o u r own and o t h e r c o u n t r i e s
whom w e v e r y much wanted t o i n c l u d e b u t c o u l d n o t . Initially we
had hoped each e s s a y w o u l d ' p r o v i d e an e t h n o g r a p h i c a l s k e t c h o f t h e
complex e a c h a u t h o r knew and t o t h i s end we p r o v i d e d a t o p i c a l g u i d e ,
a k i n d o f Notes and Q u e r i e s , a s k l n g f o r d e t a i l s from a wide r a n g e
o f c o n t e x t s , i n c l u d i n g t h e p s y c h o l o g i c a l , e c o l o g i c a l and s o c i o -
cultural. R e a l i s i n g t h a t most a u t h o r s would have i n f o r m a t i o n i n
d e p t h on o n l y o n e o r a few f e a t u r e s o f t h e i r complex and m i g h t wish
t o p r e s e n t a sample of t h e i r a n a l y s i s , w e went on t o s u g g e s t a con-
t r i b u t i o n w i t h two s e c t i o n s : an e t h n o g r a p h i c s k e t c h and a n o p t i o n a l
a n a l y s i s of one t o p i c . T h i s programme t u r n e d o u t t o be unworkable.
The d i f f e r e n c e i n i n t e r e s t s and k i n d s of i n f o r m a t i o n a v a i l a b l e t o
each a u t h o r w a s t o o v a s t .
fl$-
We began by u s i n g the shamanism t o d e s c r i b e t h e k i n d o f phenom-
enon w e had i n mind, b u t soon r e a l i s e d t h a t w e were f a c i n g a con-
c e p t u a l problem and no agreement c o u l d be r e a c h e d among t h e
c o n t r i b u t o r s on t h e b a s i c d e f i n i t i o n . D e s p i t e t h i s d i f f i c u l t y , w e
f e l t t h e r e was s u f f i c i e n t agreement on t h e g e n e r a l n a t u r e of t h e
phenomenon t o p r o v i d e a theme f o r t h e book, u s i n g a l o o s e d e f i n i t i o n
o f shaman a s a p a r t t i m e s p e c i a l i s t who t h r o u g h t h e c o n t r o l l e d t r a n c e
o r s t a t e of p o s s e s s i o n i s a b l e t o d i v i n e t h e f u t u r e , diagnose
d i s e a s e and m i s f o r t u n e , and o t h e r w i s e b r i n g a i d t o h i s c l i e n t s . We
a s k e d e a c h c o n t r i b u t o r t o s e l e c t m a t e r i a l w i t h t h i s i n mind and a l s o
t o f o l l o w where p o s s i b l e t h e s u g g e s t e d o u t l i n e . A s e n v i s a g e d t h e
volume would have a f u n d a m e n t a l c o h e r e n c e and b e j u s t i f i e d by t h e
novelty of t h e information provided.
xiv
Whether i n e a r l i e s t times one of t h e ways o f t r a n s l a t i n g t h e
m y s t i c a l e x p e r i e n c e d e v e l o p e d b e f o r e t h e o t h e r is, o f c o u r s e , a
moot q u e s t i o n . E l i a d e , a f o r e m o s t s t u d e n t o f a n c i e n t mysticism,
b e l i e v e s t h e e x p e r i e n c e was f i r s t c o n c e i v e d o f a s f l i g h t t o j o i n
a c e l e s t i a l b e i n g , an i n t e r p r e t a t i o n p r e s e r v e d and r e f l e c t e d i n
t h e w i d e s p r e a d u s e o f f e a t h e r s by p r e s e n t - d a y shamans. H e suggests
t h a t an a l t e r n a t i v e - p o s s e s s i o n of t h e s o u l by e m i s s a r y s p i r i t s -
came l a t e r and was a d e g e n e r a t e development. But a l t h o u g h w e p r e -
f e r t o think t h a t p l u r a l t r a d i t i o n s , uninvidiously distinguished,
were o r i g i n a t i n g contemporaneously i n v a r i o u s e a r l y human g r o u p s ,
we do n o t wish t o a r g u e the p r e f e r e n c e . Our s u g g e s t i o n i s t h a t t h e
o r i g i n s o f what w e e n c o u n t e r i n t h e s e e s s a y s were p r o b a b l y m y s t i c a l ,
and t r a d i t i o n s o f i n t e r p r e t a t i o n , whether o f f l i g h t o r p o s s e s s i o n ,
may w e l l go back t o t h e P l i o c e n e b u t no d o u b t were o l d when f i g u r e s
t h a t a p p e a r t o b e shamans were p a i n t e d on t h e w a l l s o f Upper
P l e i s t o c e n e caves.
M y s t i c a l e x p e r i e n c e s and o t h e r u n u s u a l s t a t e s o f c o n s c i o u s n e s s
have become s u b j e c t s o f a n enormously p o p u l a r l i t e r a t u r e , and many
books, l i k e t h i s o n e , d e s c r i b e examples from Asia. Within t h i s
s t e a d y s t r e a m o f r e p o r t s from around t h e w o r l d , S p i r i t Possession
i n t h e Nepal Himalayas i s d i r e c t e d t o a c a u t i o u s and c r i t i c a l
r e a d e r s h i p t h a t h a s a n i n t e r e s t i n such o c c u r r e n c e s b u t wonders
what t h e y may have o b s e r v e d had t h e y been p r e s e n t . Readers c a n
be r e a s o n a b l y c e r t a i n t h a t what t h e y might have o b s e r v e d would n o t
b e v e r y d i f f e r e n t from what t h e y r e a d h e r e . Accounts such a s t h e s e
a r e p a r t i c u l a r l y v a l u a b l e when a number of widely-read r e c e n t b o o k s ,
some o f them c l a i m i n g t o b e a n t h r o p o l o g i c a l a c c o u n t s , c o m p l e t e l y
b l u r t h e d i s t i n c t i o n between c a r e f u l r e p o r t i n g and n o v e l i s t i c
imagination.
The t e c h n i q u e s u s e d by Western p s y c h i a t r i s t s a r e on e x a c t l y
t h e same s c i e n t i f i c p l a n e ... I f one i s p r e s c i e n t i f i c
t h e n s o is the o t h e r . The o n l y e x c e p t i o n s t o t h i s a r e some
o f t h e p h y s i c a l t h e r a p i e s , i n p a r t i c u l a r some d r u g s and
shock t h e r a p y , which have been shown i n c o n t r o l l e d s t u d i e s
t o b e e f f e c t i v e i n p r o d u c i n g p s y c h i a t r i c change. None o f
t h e p s y c h o l o g i c a l t h e r a p i e s have been s o shown. In fact
e f f o r t s t o show t h i s - s o c a l l e d 'outcome s t u d i e s ' - have
been n o t o r i o u s l y n e g a t i v e ... (1972:9-10)
Many o f t h e s e e s s a y s w i l l b e o f i n t e r e s t f o r t h e i n s i g h t s t h e y
p r o v i d e i n t o t h e shamanic a r t . P e o p l e t u r n t o shamans when t h e y
a r e ill o r a n x i o u s and t h r o u g h t h e i r m i n i s t r a t i o n s a r e g i v e n con-
f i d e n c e . Though f o c u s e d m a i n l y on t h e p s y c h e , shamanic t r e a t m e n t
has physiological effects. This is e s p e c i a l l y t r u e of bodily a i l -
ments t h a t o r i g i n a t e i n f e a r s and t e n s i o n s . But even i n c a s e s
w i t h o u t a l a r g e p s y c h i c component, and i n c a s e s where p h y s i o l o g i c a l
i l l n e s s i n t i m e w i l l cure i t s e l f , t h e treatment hastens recovery.
Where a n x i e t y i s t h e whole o r p r i m a r y f a c t o r , shamanic t r e a t m e n t
o f t e n h a s immediate h e l p f u l r e s u l t s .
I n a t t e m p t i n g t o u n d e r s t a n d t h e shamanic t r e a t m e n t T o r r e y (1972)
d i s c u s s e s f o u r a s p e c t s o f t h e r e l a t i o n between c l i e n t and curer.
H e n o t e s t h a t shamans d i s c u s s and i n t e r p r e t t h e i r c l i e n t s ' a i l m e n t s
w i t h i n a w o r l d view b o t h a c c e p t . I n Nepal, a s t h e s e e s s a y s i n d i -
c a t e , many forms o f a n x i e t y a r e r e l i e v e d by a t t r i b u t i n g problems
t o witchcraft. A t t r i b u t i o n s t o c h i l d h o o d trauma w i t h i n t h e f a m i l y
would be m e a n i n g l e s s . Both shamans and p s y c h i a t r i s t s a c h i e v e res-
u l t s by o r d e r i n g c l i e n t s ' e x p e r i e n c e i n a m e a n i n g f u l way, and a
way t h a t seems t o enhance t h e p o s s i b i l i t y o f c o n t r o l . The e s s a y s
p r o v i d e d e t a i l e d examples o f what t h i s means f o r v a r i o u s N e p a l i
communities.
A s e c o n d f a c t o r T o r r e y m e n t i o n s i s t h e p e r s o n a l i t y o f t h e shaman.
What k i n d o f p e r s o n i s most e f f e c t i v e i n p s y c h o t h e r a p y ? Empathy i s
a p r i m e f a c t o r , and t h e s e e s s a y s would s u p p o r t a view o f t h e shaman
a s a p e r s o n a l i t y w i t h g r e a t s e n s i t i v i t y t o c l i e n t s ' needs. As a
s o u r c e o f this s e n s i t i v i t y t h e y s u g g e s t a p e r i o d o f y o u t h f u l and
d i s r u p t i v e p s y c h o l o g i c a l t e n s i o n , s u c c e s s f u l l y overcome by l e a r n i n g
the shaman's r o l e . They a l s o s u g g e s t t h a t a major component i s
acting ability. I t i s n o t o n l y t h a t shamans aseume t h e i d e n t i t y
of c h a r a c t e r s from t h e o t h e r world and i n this way make v i v i d t h e i r
c o n t r o l o f f t e c o n f u s i o n s and t e r r o r s , b u t a l s o - by t h e same em-
pathic g i f t - t h a t t h e y can a d j u s t t r e a t m e n t w i t h s e n s i t i v i t y and
i n s i g h t t o t h e i r c l i e n t s ' needs.
The same k i n d of i m p l i c a t i o n l e a d s u s t o t h e q u e s t i o n of t h e
p r a c t i c a l i m p o r t o f t h e e s s a y s f o r m e d i c a l development i n Nepal.
One c l e a r l e s s o n would seem t o b e t h a t t h e r e can be no e a s y t r a n s -
f e r of Western p s y c h i a t r y . Each world view is t.oo d i f f e r e n t and
t o o deeply rooted i n i n t e r p r e t a t i o n s of experience t h a t c a r r y
c o n v i c t i o n and e m o t i o n a l i m p a c t b e c a u s e t h e y have been l i v e d w i t h
s i n c e e a r l i e s t childhood. To b e most e f f e c t i v e , Western, o r
Western t r a i n e d p s y c h i a t r i s t s , must r e c o g n i z e t h e c u l t u r a l p l a c e
of t h e shamanic r o l e i n t r a d i t i o n a l N e p a l i s o c i e t y , a t t e s t e d t o
by t h e f a c t t h a t though a f f e c t e d , it h a s seldom been d i s p l a c e d by
t h e two g r e a t l i t e r a t e r e l i g i o u s t r a d i t i o n s . They must f u r t h e r
r e c o g n i z e t h a t i n l a r g e measure t h e e x p l a n a t i o n f o r t h e shaman's
c o n t i n u i n g i m p o r t a n c e h a s been due t o h i s s u c c e s s i n a l l e v i a t i n g
p s y c h i c i l l s . They must r e a l i z e shamans have something t o t e a c h
them.
The a r r a n g e m e n t o f t h e e s s a y s i s p r i m a r i l y g e o g r a p h i c a l , moving
from e a s t t o w e s t . I n addition t o t h e geographical sections a r e
two o t h e r s , one c o n t a i n i n g two d e f i n i t i o n a l and c l a s s i f i c a t i o n a l
e s s a y s , the s e c o n d i n c l u d i n g a r t i c l e s d e a l i n g w i t h s p i r i t p o s s e s s -
ion i n the l i t e r a t e tradition.
x v i ii
I n the opening e s s a y , as a p r e l i m i n a r y t o a d i s c u s s i o n o f t h e
s o c i o l o g i c a l i m p l i c a t i o n s o f s p i r i t p o s s e s s i o n and t o a r e f i n e m e n t
and e n l a r g e m e n t of Lewis' (1971) approach t o t h e t o p i c , J o n e s
draws on t h e e s s a y s i n t h i s volume t o s e t up a f o u r - f o l d c l a s s i f i -
c a t i o n o f s p i r i t p o s s e s s i o n b a s e d on s t r u c t u r a l r e l a t i o n s o f t i m e
and space. H e goes on t o s u g g e s t how each o f t h e f o u r i s r e l a t e d
t o a d i f f e r e n t s o c i a l c o n t e x t . Reinhard is concerned w i t h p r o b l e m
i n v o l v e d i n d e f i n i n g t h e term shaman. Drawing on a wide r a n g e o f
s o u r c e s , h e a r r i v e s a t a c o n c e p t i o n t h a t seems l i k e l y t o p r o v e
e x t r e m e l y u s e f u l , i f n o t d e f i n i t i v e . Both t h e s e i n t r o d u c t o r y
e s s a y s owe something t o t h e work of o t h e r c o n t r i b u t o r s p r e s e n t e d
h e r e , and t h e y d e m o n s t r a t e t h e advances i n adequacy and sha;:pness
o f c o n c e p t u a l i z a t i o n t h a t such an a n t h o l o g y encourages. J o n e s '
a r t i c l e , i n a d d i t i o n , d e m o n s t r a t e s how such m a t e r i a l s t i m u l a t e s and
p r o v i d e s a b a s i s f o r t h e o r e t i c a l f o r m u l a t i o n . Both e s s a y s p r o v i d e
p o i n t s of v a n t a g e f o r a p p r o a c h i n g t h e o t h e r a r t i c l e s .
S e c t i o n 1 d e a l s w i t h s p i r i t p o s s e s s i o n i n E a s t e r n Nepal. The
a r t i c l e by S h i r l e y Kurz J o n e s d e s c r i b e s i n i n t i m a t e d e t a i l t h e
e t h n o g r a p h e r ' s e x p e r i e n c e w i t h a Limbu woman who underwent a
series o f p o s s e s s i o n s by Yuma Sammang, a Limbu d i v i n i t y . The
a u t h o r i n d i c a t e s t h a t the Limbu woman f r e q u e n t l y used a s t a t e o f
p o s s e s s i o n t o ' m a n i p u l a t e b o t h t h e r e s e a r c h e r , who employed h e r as
a cook and h o u s e k e e p e r , and p u b l i c o p i n i o n , i n o r d e r t o r a i s e h e r
s o c i a l and economic s t a t u s i n the community. H e r p o s s e s s i o n w a s
t h o u g h t by mmy t o b e t h e f i r s t s t a g e i n t h e a c q u i s i t i o n o f sha-
manic power and, a s i s common, was o p e n l y and p u b l i c l y r e s i s t e d .
The a r t i c l e p l a c e s t h e n a t u r e o f p o s s e s s i o n and Limbu shamanism
w i t h i n the c o n t e x t o f day-to-day community a c t i v i t i e s and h e l p s
u s t o u n d e r s t a n d more c l e a r l y why p a r t i c u l a r p e o p l e are mre s u i t e d
t o t h e profession than others.
Of s p e c i a l importance i n t h i s a r t i c l e i s t h e d e t a i l e d d e s c r i p -
t i o n o f t h e i n i t i a t i o n of a n o t h e r Limbu shaman, t h e ywna, which
a p p e a r s t o be of more importance i n t h e a r e a where Sagant d i d h i s
f i e l d w o r k t h a n i n t h e Terhathum a r e a where t h e J o n e s e s worked.
I n h i s o r i g i n a l French m a n u s c r i p t , S a g a n t had i n c l u d e d o b s e r v a r
t i o n s on t h e psychology of L i d u ' p r i e s t s ' , some s t a t i s t i c a l d a t a ,
and a d e t a i l e d p r e s e n t a t i o n o f t h e ' t r a d i t i o n a l s t e p s ' t a k e n by
t h e ' p r i e s t ' d u r i n g h i s ' t r a n c e ' o r ' j o u r n e y ' i n t h e Nahangma
ritual. U n f o r t u n a t e l y t h e s e d a t a had t o be e l i m i n a t e d because of
l e n g t h , and i t i s hoped t h a t Sagant w i l l p u b l i s h them e l s e w h e r e i m
the future.
A l a i n F o u r n i e r ' s a r t i c l e d e s c r i b e s s p i r i t p o s s e s s i o n and t h e
a c t i v i t i e s of shamans among t h e Sunuwar of t h e Tamba and Mauling
R i v e r s of E a s t e r n Nepal. H e s p e c i f i c a l l y d e s c r i b e s h i s experiench
i n t h e v i l l a g e of Sabra. According t o F o u r n i e r , t h e Sunuwar o f t h a t
a r e a c a l l upon two k i n d s of shamans, a puirnbo, which i s g e n e r a l l y
a male, and a n g i k , g e n e r a l l y a female. Although t h e s e two
shamans a r e e s p e c i a l l y h e l p f u l i n times o f i l l n e s s , which i s be-
l i e v e d t o be caused by v a r i o u s s p i r i t s and s u p e r n a t u r a l f o r c e s ,
t h e y a l s o perform s e a s o n a l , d o m e s t i c , and l i f e - c y c l e r i t u a l s . In
t h i s way, they a l s o s e r v e a s ' p r i e s t s ' , a s do Limbu shamans. Fur&
thermore, t h e Sunuwar shamans c a r r y t h i s a l i t t l e f a r t h e r i n t h a t
they w i l l n o t o f f e r blood s a c r i f i c e on t h e s e o c c a s i o n s . Instead,
they a r e a s s i s t e d by s p e c i a l i s t s who make t h e s a c r i f i c e s .
A s a f u r t h e r n o t e , P a u l d e s c r i b e s t h e d e c l i n e o f shamanism i n
t e r m s o f t h e l a m a ' s o r i e n t a t i o n towards d e a t h and t h e c o n c e r n w i t h
r e b i r t h (karma). H e n o t e s t h a t i n Buddhism p e r s o n a l p e r f e c t i o n
must b e a t t a i n e d t h r o u g h a s u b m i s s i o n o f e g o i s t i c d r i v e s t o t r a n s -
c e n d e n t a l and e t e r n a l t r u t h s , which a r e e s p e c i a l l y s i g n i f i c a n t t o
i n d i v i d u a l s a t d e a t h . The s h a m a n i s t i c journey ' t o t h e l a n d o f the
d e a d ' i s t h e r e b y t r a n s f o r m e d and c o m p l e t e l y i n c o r p o r a t e d w i t h i n
the ' f o r m a l d o c t r i n e o f the T i b e t a n B u d d h i s t R e l i g i o n ' . (See
J o n e s 1 9 6 8 ) . I n t h i s manner, as i s e v i d e n t i n S t a b l e i n ' s a r t i c l e
on the M a h a g l a r i t u a l o f T a n t r i c Buddhism, t h e ' s p o n t a n e o u s ecs-
t a s y ' o f t h e shaman g i v e s way t o t h e ' f o r m a l i z e d r i t u a l ' o f t h e
lama, the p r i e s t , o r t h e v a j r a m a s t e r . T h i s theme o f ' r a t i o n a l i -
z a t i o n ' a l s o i s a p p a r e n t among t h e Gurung (see Messerschmidt i n
t h i s volume) and t o a lesser e x t e n t , e l s e w h e r e i n Nepal where
Hindu and B u d d h i s t d o c t r i n e s have begun t o r e p l a c e and i n c o r p o r a t e
i n d i g e n o u s r e l i g i o u s t r a d i t i o n s . T h e shaman, i f h e s u r v i v e s ,
becomes 'grounded' and h i s a c t i v i t i e s a r e r e l e g a t e d t o t h i s w o r l d l y
concern. P a u l sees t h e change as p a r t o f t h e o v e r a l l d i r e c t i o n of
h i story.
O t h e r f e a t u r e s o f t h e complex a r e u n u s u a l . Michl r e p o r t s t h e
e x i s t e n c e of a f e m a l e shaman ( j h Z K n i ) , a r a r e phenomenon; and
h e f i n d s t h a t e v e r y shaman l e a r n s h i s t e c h n i q u e s , i n c l u d i n g h i s
costume, d i r e c t l y from a d e i t y o r s p i r i t . Although j h z k r i e l s e -
where d o n o t a l l c l a i m t o have l e a r n e d from a human g u r u , most do
( a t l e a s t i n p a r t ) , s o t h a t what i s e x c e p t i o n a l i n o t h e r p l a c e s
i s h e r e t h e r u l e . Michl p o i n t s t o t h e i m p o r t a n t i n t e g r a t i n g r o l e
p l a y e d by t h e most r e s p e c t e d shaman, a C h a n t e l . By blaming prob-
l e m s on s p i r i t s he o f t e n i s a b l e t o d e p e r s o n a l i s e a c o n f l i c t and
i n t h i s way d e f u s e it.
The s e a n c e i s t h e p r i m a r y c o n t e x t f o r t h e B h u j e l shaman's
a c t i v i t i e s , and i n i l l u s t r a t i o n , I have s e l e c t e d p a r t s of an
a c t u a l sbance: a s o u l - k i l l i n g . Whatever a d d i t i o n a l f u n c t i o n s i t
may s e r v e , t h e Nine Witch Song s e r v e s t o s t r e n g t h e n c o n f i d e n c e i n
t h e shaman and t o v a l i d a t e h i s r o l e . The song reminds t h o s e who
g a t h e r f o r a s b a n c e t h a t t h e i r shaman's-cost-i.c,e i s the costume o f
t h e F i r s t Shaman, and by reminding them o f the p r i m a l agreement
between t h i s m y t h i c a l f i g u r e , who r e p r e s e n t s Good, and t h e Witch
S i s t e r , who r e p r e s e n t s E v i l , i t a s s u r e s them t h a t t h e i r shaman,
who now embodies t h e F i r s t Shaman, can draw on t h e agreement t o
b e n e f i t h i s p a t i e n t . I i n t e r p r e t t h e k i l l i n g o f a deceased
c h i l d ' s t r o u b l e s o m e s o u l a s a d u a l r i t e o f p a s s a g e , i n which t h e
c h i l d ' s s o u l p a s s e s from involvement i n f a m i l y l i f e t h r o u g h an
u n d i f f e r e n t i a t e d , womb-like s t a t e t o a b s o r p t i o n i n d e a t h ; and t h e
f a m i l y p a s s e s from e m o t i o n a l involvement w i t h t h e d e a d c h i l d
through a s i m i l a r u n d i f f e r e n t i a t e d s t a t e , t o a w i l l e d breaking of
i t s t i e s t o t h e dead i n f a n t .
A v a l u a b l e c o n t r i b u t i o n of t h i s e s s a y i s t h e h e i g h t e n e d aware-
n e s s i t b r i n g s o f f u r t h e r avenues o f r e s e a r c h . Among the most
i n t e r e s t i n g of t h e s e i s t h e h i s t o r i c a l s i g n i f i c a n c e of t w o placesr
t h e a n c e s t r a l v i l l a g e of Khhol and t h e v i l l a g e o f Lupra, w i t h
which the k h e p r z a p p a r e n t l y h a s s i g n i f i c a n t c o n n e c t i o n s . The
e s s a y a l s o alerts u s t o t h e r e l i g i o u s e f f e c t s o f Nepal's increas-
i n g l y r a p i d modernization.
Marc G a b o r i e a u ' s e s s a y d e s c r i b e s h i s s t u d y o f a c u l t t h a t i s
w i d e s p r e a d i n Western Nepal and a d j a c e n t Kumaon. Its two major
xxiii
f e a t u r e s a r e a s h r i n e f o r t h e w o r s h i p o f a major d e i t y and s u b s i d -
i a r y d e i t i e s , and human o r a c l e s (dhiimi) who s p e a k f o r them. The
o r a c l e s a r e b e l i e v e d t o embody t h e god ( M a g t c i ) and a r e t r e a t e d
w i t h a l l t h e r e s p e c t due an avatiir. Through h i s o r a c l e s t h e god
i s s o u g h t f o r a d v i c e o f a l l k i n d s , b u t most c h a r a c t e r i s t i c a l l y he
i s v a l u e d a s an a r b i t r a t o r and a means f o r r e c t i f y i n g u n j u s t
decisions.
Gaborieau' s s t u d y i s o f s p e c i a l i n t e r e s t methodologically.
I n s t e a d o f c o n c e n t r a t i n g on a s i n g l e l o c a l i t y o r community and
s t u d y i n g t h e god, h i s o r a c l e s , t h e s h r i n e and i t s s o c i a l organ-
i z a t i o n i n t h i s l i m i t e d c o n t e x t , h e s t u d i e s t h e MagtE c u l t
t h r o u g h o u t a r e g i o n , s e e k i n g v a r i a t i o n s and c o n s t a n t thema.
Moreover, he b r i n g s t o t h e s t u d y n o t o n l y a knowledge o f N e p g l i
b u t of Kumaoni and S a n s k r i t , i n c l u d i n g t h e l i t e r a t u r e o f t h e l a t t e r .
Among t h e v a l u a b l e r e s u l t s o f t h i s k i n d o f s t u d y i s enhanced h i s -
t o r i c a l i n s i g h t i n a r e g i o n where h i s t o r i c a l d o c u m e n t a t i o n i s
s c a n t y and p e r c e p t i o n o f c o n t i n u i t i e s between e l e m e n t s i n t h e l o c a l
c u l t a n d e l e m e n t s i n t h e G r e a t T r a d i t i o n o f Hinduism a r e l i m i t e d .
When d i s c u s s i n g t h e s e s u b s i d i a r y d e i t i e s , Winkler r e v e a l s t h e y
have a most i n t e r e s t i n g f u n c t i o n i n c o n f l i c t s i t u a t i o n s . An
a g g r i e v e d p e r s o n makes a promise t o b e n e f i t an dn-biin i n some way,
and u s u a l l y makes t h e p r o m i s e i n t h e p r e s e n c e o f t h e d h h * who
r e p r e s e n t s t h e d e i t y . The p u r p o s e o f t h e promise i s t o p e r s u a d e
t h e En-bZn t o a f f l i c t an opponent, and s i n c e t h e d e i t y d o e s n o t
a f f l i c t the i n n o c e n t , t h i s custom, even though t h e promise i s made
i n s e c r e t , becomes an e f f e c t i v e way o f b r i n g i n g p r e s s u r e t o b e a r
on wrong-doers.
B e s i d e s a c t i n g i n t h i s s o c i a l c o n t e x t and a s a n o r a c l e i n t h e
s o c i a l o r g a n i z a t i o n o f a temple, t h e dhZni i s a s k e d t o p e r f o r m i n
t h e home a s a c u r e r , o r t o u t i l i z e h i s a u r a o f godhead i n h e l p i n g
k e e p t h e p e a c e between r i v a l f a c t i o n s a t l a r g e f e s t i v a l g a t h e r i n g s .
Sometimes more t h a n one d&i i s a s k e d t o p e r f o r m i n a home and
Winkler remarks on the r i v a l r y t h i s s i t u a t i o n g e n e r a t e s .
Among t h e R a j i w e e n c o u n t e r o u r f i r s t d e s c r i p t i o n o f f i r e -
w a l k i n g t o show t h e power o f t u t e l a r y d e i t i e s , and o f b l o o d - l e t t i n g
by c u t t i n g t h e body and p i e r c i n g t h e tongue i n o r d e r t o a p p e a s e
them. The u s u a l s e a n c e , however, i s r e l a t i v e l y s i m p l e , and the
shaman wears no s p e c i a l a t t i r e . In these r e s p e c t s the Raji shamans
a r e not unlike shamans among the Magar of Central Nepal (see
Hitchcock and Hitchcock 1966b) .
Witch b e l i e f o f t e n i s a somewhat covert p a r t of Nepali l i f e , i n
p a r t because of l e g a l sanctions (see Macdonald's essay i n t h i s
volume). Nevertheless i s i s extremely pervasive and Reinhard's
essay, by depicting i t s c e n t r a l i t y i n one community undoubtedly
provides an i n d i c a t i o n of i t s r o l e i n many o t h e r s throughout the
country.
xxvii
Most of the t r a n s l a t i o n d e a l s with the type . j F punishment given
t o those who wrongly accuse people of being ' s o r c e r e r s ' (boksa) o r
'witches' ( b o k s i l . Of e s p e c i a l i n t e r e s t i s the nature of the
proof required i n d e t e c t i n g witches. The Code seems t o i n d i c a t e
t h a t t h e only acceptable proof i n t h e d e t e c t i o n of witches i s f o r
the shaman (jhZkri/dhiimi) t o f i r s t brand the c l i e n t under a t t a c k
by a witch and cause him/her t o dance, which w i l l a l s o cause the
witch t o be branded and dance. I n such cases i t i s deemed
acceptable t o chase the witch from v i l l a g e t o v i l l a g e . A l l o t h e r
forms of w i t c h c r a f t accusations, e i t h e r by a shaman o r a non-
s p e c i a l i s t , a r e deemed t o be unacceptable, and the accusers a r e
s u b j e c t t o various punishments by f i n e , imprisonment o r e x i l e .
The Code a l s o contains some i n t e r e s t i n g d e t a i l s governing i n t e r -
c a s t e curing p r a c t i c e s a s well a s treatment of women by male
shamans. The a r t i c l e adds h i s t o r i c a l depth t o our e f f o r t s t o
understand the magico-religious phenomena discussed and shows
t h a t the government of Nepal has lang recognized the importance
of these phenomena i n t h e l i v e s of most Nepalis.
John T . Hitchcock
~athmandu,Nepa Z
A p r i 2, 1975
xxvi i i
I
SPIRIT POSSESSION AND SOCIETY IN NEPAL
S p i r i t p o s s e s s i o n i n Nepal i s n o t u n i q u e . A n t h r o p o l o g i s t s and
o t h e r s have e n c o u n t e r e d it t h r o u g h o u t t h e world. T h i s p a p e r i s a
p r e l i m i n a r y a t t e m p t a t u n d e r s t a n d i n g some o f t h e s o c i o l o g i c a l
i m p l i c a t i o n s o f s p i r i t p o s s e s s i o n w i t h i n t h e Nepal s e t t i n g ,
through a d e f i n i t i o n and c l a s s i f i c a t i o n b a s e d on t h e i n f o r m a t i o n
p r e s e n t e d i n t h e a r t i c l e s of t h i s volume. T h i s i s f o l l o w e d by an
a n a l y s i s of some p o s s i b l e f u n c t i o n s of s p i r i t p o s s e s s i o n i n Nepal
and e l s e w h e r e i n t h e world.
I n a r e c e n t book e n t i t l e d , E c s t a t i c R e l i g i o n , I . M . Lewis d i s -
t - i n g u i s h e s between two t y p e s of s p i r i t p o s s e s s i o n which he
d e s i g n a t e s a s ' p e r i p h e r a l ' and ' c e n t r a l ' p o s s e s s i o n . For Lewis
(1971:32), ' p e r i p h e r a l p o s s e s s i o n ' h a s t h e s o c i a l f u n c t i o n o f an
'oblique aggressive s t r a t e g y ' . The p o s s e s s e d i n d i v i d u a l i s a b l e
t o manipulate h i s s u p e r i o r s without openly questioning t h e i r
s u p e r i o r i t y . Lewis shows how t h i s t y p e of , o s s e s s i o n most o f t e n
a f f l i c t s .t~omenwho u s e it a s a way i n which t h e y manipulate men
and t h u s a c h i e v e a b a l a n c e o f power between men and women i n
s o c i e t i e s where women a r e d e n i e d p o s i t i o n s o f power and a u t h o r i t y .
P e r i p h e r a l p o s s e s s i o n i s n o t t h e e x c l u s i v e domain o f women, however,
and i s used by men a s w e l l , i n c i r c u m s t a n c e s where t h e y a r e unable
t o advance t o p o s i t i o n s o f power a s a r e s u l t o f economic o r o t h e r
h i s t o r i c conditions. ' C e n t r a l p o s s e s s i o n ' h a s t h e f u n c t i o n of
upholding and s u s t a i n i n g p u b l i c m o r a l i t y (Lewis 1971:34). Unlike
p e r i p h e r a l p o s s e s s i o n c u l t s , c e n t r a l p o s s e s s i o n c u l t s a r e openly
used t o uphold power and a u t h o r i t y r a t h e r t h a n s u b v e r t it. Lewis
f e e l s t h a t ' c e n t r a l p o s s e s s i o n ' p e r s i s t s mostly i n s m a l l s c a l e
s o c i e t i e s t h a t a r e c h a r a c t e r i z e d by r e l a t i v e l y f l u i d s o c i a l u n i t s
i n p a r t i c u l a r l y ' e x a c t i n g p h y s i c a l c o n d i t i o n s ' o r circumstances
o f p o l i t i c a l c o n q u e s t and submission t o a l i e n systems o f power.
Most of t h e a r t i c l e s i n t h i s volume d e a l s p e c i f i c a l l y w i t h
' c e n t r a l p o s s e s s i o n ' , t o u c h i n g o n l y o c c a s i o n a l l y upon c a s e s o f
' p e r i p h e r a l p o s s e s s i o n ' . The e x c e p t i o n is t h e b e g i n n i n g a r t i c l e
by S h i r l e y Kurz J o n e s , who d e s c r i b e s such a c a s e a s an i l l u s t r a -
t i o n of Lewis' h y p o t h e s i s t h a t p e r i p h e r a l p o s s e s s i o n f r e q u e n t l y
f u n c t i o n s as a form o f s o c i a l p r o t e s t i n r a i s i n g o n e ' s s t a t u s i n
t h e community o r a s an access t o d e n i e d p r e s t i g e , goods and t h e
like.
Space
undesignated designated
undesignated Peripheral Reincarnate
Possession Possession
designated Tutelary Oracular
Possession Possession
In t h i s somewhat s i m p l i s t i c c l a s s i f i c a t i o n , I f e e l t h a t I have
considerably improved on Lewis' d i s t i n c t i o n between ' p e r i p h e r a l '
and ' c e n t r a l possession' while a t the same time I have more
e f f e c t i v e l y distinguished the shaman from h i s r e l i g i o u s counter-
p a r t s , the o r a c l e medium, t h e p r i e s t o r t h e reincarnate lama.
Furthermore, we a r e b e t t e r able t o deal with the descriptions
given by the contributors of t h i s book. I t should be understood
t h a t the a r t i c l e s i n the volume do not necessarily follow t h e
d e f i n i t i o n s given or t h e c l a s s i f i c a t i o n . These were made a f t e r
reviewing the a r t i c l e s i n t h e i r e n t i r e t y . Many, such a s Aziz and
Stablein, have described and organized t h e i r material somewhat
d i f f e r e n t l y and have characterized oracle mediums and reincarnate
lamas a s 'shamans'. Indeed, they a r e ' l i k e shamans', but using
the above outlined c r i t e r i a we a r e able t o perceive important
differences. The reincarnate lama i s l i k e a shaman i n t h a t
'controlled possession' i s c e n t r a l t o t h e i r s t a t u s and power, but
they a r s d i f f e r e n t i n t h a t one i s p o s s e s s e d f o r l i f e and t h e o t h e r
is p o s s e s s e d on o c c a s i o n . The v a j r a m a s t e r , d e s c r i b e d by S t a b l e i n ,
i s ' l i k e a shaman' i n t h a t he i s a ' l i v i n g metaphor' of p o s s e s s i o n ,
b u t he d i f f e r s i n t h a t h i s 'possession' i s geared t o a s p e c i f i c
time, t h e MahSkSla r i t u a l , and a s a c r e d s p a c e , a t a temple o r
monastery.
On t h e b a s i s o f t h e d e f i n i t i o n and c l a s s i f i c a t i o n p r e s e n t e d ,
t h e v a r i o u s r e l i g i o u s p r a c t i t i o n e r s d e s c r i b e d i n t h i s volume can
be c l a s s i f i e d a c c o r d i n g l y .
Most c a s e s of s p i r i t p o s s e s s i o n i n t h i s volume d e a l n o t w i t h
'peripheral' s p i r i t p s s e s s i o n but 'controlled' s p i r i t possession.
I s u g g e s t t h a t t h e l a t t e r i s n o t s o much a q u a l i t a t i v e l y d i f f e r e n t
t y p e of p o s s e s s i o n a s i t i s a n end p r o d u c t o f a l e n g t h y p r o c e s s
o f s o c i a l advancement. I t i s f u n c t i o n a l l y r e l a t e d t o t h e s t a t u s e s
and i n s t i t u t i o n s a v a i l a b l e t o t h e d i s i n h e r i t e d .
R e i n c a r n a t e p o s s e s s i o n i s p e c u l i a r l y a d a p t e d t o T i b e t a n Buddhist
s o c i e t y (see Aziz and S t a b l e i n i n t h i s v o l u m e ) . I n such a s o c i e t y
m o n a s t i c i n s t i t u t i o n s are t h e p r i m a r y means o f s t a t u s achievement.
I n f a c t , i t i s f r e q u e n t l y t h e o n l y means.
F u r t h e r m o r e , wherever t h e s e m o n a s t i c i n s t i t u t i o n s b e g i n t o
r e p l a c e i n d i g e n o u s s o c i a l s t r u c t u r e s , s u c h a s among t h e Sherpa o r
Gurung, we a l s o f i n d a d e c r e a s i n g emphasis on t h e p r e s t i g e o f t h e
shaman o r t h e i n d i v i d u a l i z e d , c h a r i s m a t i c and s p o n t a n e o u s c u r e r ,
d i v i n e r o r h e a l e r . R e i n c a r n a t e p o s s e s s i o n seems e s p e c i a l l y
a d a p t i v e t o s i t u a t i o n s , s u c h a s T i b e t a n B u d d h i s t s o c i e t y , where
i n d i v i d u a l achievement i s submerged i n t o i n s t i t u t i o n a l i z e d
achievement. S t a t u s i n s o c i e t y i s b e s t g a i n e d t h r o u g h t h e mona-
s t e r y , and s p i r i t p o s s e s s i o n i s a l t e r e d and i n c o r p o r a t e d i n t o t h e
monastic s e t t i n g .
T u t e l a r y p o s s e s s i o n i s f u n c t i o n a l l y r e l a t e d t o s i t u a t i o n s where
i n s t i t u t i o n s other t h a n t h e f a m i l y o r e x t e n d e d k i n g r o u p a r e a b s e n t .
I t p r o v i d e s a means f o r s t a t u s achievement i n t h e a b s e n c e o f
complex i n s t i t u t i o r ~ sl i k e t h e monastery o r t e m p l e . I t is e s p e c i a l l y
a d a p t i v e t o t h e i s o l a t e d v i l l a g e s e t t i n g s o f Nepal among T i b e t o -
Burman t r i b a l g r o u p s o r i n a r e a s where t h e c o m p l e x i t i e s o f Brah-
m a n i c a l Hinduism and T i b e t a n Buddhism have n o t i n t r u d e d beyond t h e
i d e o l o g i c a l l e v e l and where t h e v i l l a g e t e m p l e and i t s a t t e n d a n t s
g i v e way t o t e m p o r a r y , unkept s h r i n e s . I n such a r e a s t h e shaman
through c o n t r o l l e d s p i r i t possession p l a y s a primary r o l e i n t h e
r e l i g i o n o f t h e community, and t h e s o c i a l p o s i t i o n o f t h e shaman
i s s e c o n d a r y t o none (see Hitchcock i n t h i s v o l u m e ) . Thus
t u t e l a r y p o s s e s s i o n i n Nepal i s found more o f t e n o u t s i d e t h e
d e n s e l y p o p u l a t e d a r e a s , t h e b a z a a r s , t h e towns o r t h e c i t i e s o f
t h e Kathmandu v a l l e y (see H i t c h c o c k , MacDonald, Michl, A l l e n ,
F o u r n i e r , P a u l , J o n e s and S a g a n t i n t h i s v o l u m e ) .
O r a c u l a r p o s s e s s i o n i s p e c u l i a r l y a d a p t e d t o s o c i e t i e s such a s
t h o s e o f Brahmanical Hinduism. I t i s more p r e v a l e n t i n w e s t e r n
Nepal t h a n t h e e a s t and i n t h e s o u t h t h a n i n t h e n o r t h (see
Winkler and Gaborieau i n t h i s volume). I n t h e Kathmandu v a l l e y
i t f i n d s i t s e l f i n sharp competition with t h e monastic influences
o f Buddhism, b u t i t by n o means t a k e s second p l a c e . I t provides
a means f o r s o c i a l advancement i n t h e temple s e t t i n g . S o c i a l l y
and e c o n o m i c a l l y d e p r i v e d i n d i v i d u a l s can a c h i e v e s t a t u s a s an
o r a c l e medium w i t h i n t h e c o n f i n e s o f a caste s o c i e t y t h a t i s
h i e r a r c h i c a l l y arranged. Oracular possession is adaptive t o
complex s o c i e t i e s where s t a t u s p o s i t i o n s a r e h e r e d i t a r y and r i g i d l y
defined. I n t h i s s e n s e , t h i s t y p e o f s p i r i t p o s s e s s i o n i n Hindu
Nepal b e a r s a c l o s e r e l a t i o n s h i p t o t h e o r a c l e s o f t h e c l a s s i c a l
s l a v e s o c i e t i e s o f Greece a n d Rome where women and s l a v e s were
d e n i e d t r a d i t i o n a l p o s i t i o n s o f a u t h o r i t y and power i n t h e s o c i e t y
a t l a r g e b u t c o u l d a c h i e v e them t h r o u g h t h e o r a c l e .
I n t h i s s h o r t p a p e r I have n o t a t t e m p t e d t o answer t h e q u e s t i o n
'why d o e s s p i r i t p o s s e s s i o n e x i s t ? ' I have q u i t e s i m p l y a t t e m p t e d
t o o f f e r s o m e r e a s o n s a s t o why it p e r s i s t s and how it i s a d a p t i v e
w i t h i n t h e complex s o c i e t y o f Nepal. I have s u g g e s t e d t h a t f o u r
t y p e s o f s p i r i t p o s s e s s i o n c a n be d i s c e r n e d a l o n g t h e s t r u c t u r a l
d i m e n s i o n s o f t i m e and s p a c e and t h a t t h e s e f o u r t y p e s a p p e a r t o
s e r v e a two-fold f u n c t i o n . On t h e one hand t h e b e l i e f i n s p i r i t
p o s s e s s i o n p r o v i d e s a n s w e r s and e x p l a n a t i o n s f o r u n f o r t u n a t e e v e n t s ,
d i s a s t e r s a n d m i s f o r t u n e s b r o u g h t a b o u t by d i s e a s e , p e s t i l e n c e ,
p o v e r t y and s o c i a l c o n f l i c t . On t h e o t h e r hand it f u n c t i o n s a s a
means f o r t h e r e s o l u t i o n o f t h e s e u n f o r t u n a t e e v e n t s due t o t h e
a c c i d e n t o f b i r t h and a d e n i a l o f s t a t u s .
Rex L. Jones
3. R e i n h a r d ( i n t h i s volume) c o n c l u d e s w i t h a s i m i l a r p o i n t o f
view from a d i f f e r e n t a n a l y t i c a l framework.
SHAMANISM AND SPIRIT POSSESSION -
THE DEFINITION PROBLEM
I n some o f t h e g e n e r a l d i c t i o n a r i e s and a n t h r o p o l o g i c a l t e x t -
books, t h e t e r m 'shaman' i s d e f i n e d s o g e n e r a l l y t h a t no e l e m e n t s
d i f f e r e n t i a t e i t from words r e f e r r i n g t o many o t h e r r e l i g i o u s
p r a c t i t i o n e r s . F o r example i n The Random House Dictwnaqf of the
English Language ( S t e i n 1973:1310) 'shaman' i s d e f i n e d a s ' a
medicine man; one a c t i n g a s b o t h p r i e s t a n a ~ - ~ I I O ' O W ~ S
w i t h t h e s u p e r n a g g r a l ' . 2 Keesing (1958:431) i n a g e n e r a l a n t h r o -
pology t e x t b o o k , d e f i n e s ' shaman ' a s ' an i n d i v i d u a l r e l i g i o u s
expert'. The term i s used i n t h e s e , and numerous o t h e r s o u r c e s
( e . g . Jacobs 1964:64; Gove 1971:2086) i n such a g e n e r a l and vague
way t h a t i t s e r v e s l i t t l e s c i e n t i f i c p u r p o s e .
Numerous s c h o l a r s have p o i n t e d o u t t h a t t h e i n f l u e n c e of
Western c u l t u r e w i t h i t s supreme d e i t y c o n c e p t h a s i n f l u e n c e d
t r i b e s p r i o r t o , o r d u r i n g , t h e p e r i o d s i n which t h e y were o b s e r -
ved by W e s t e r n e r s even i n c a s e s where d i r e c t c o n t a c t was f a i l i n g .
For t h i s r e a s o n , among o t h e r s , it seems e x t r e m e l y d i f f i c u l t t o
s t a t e w i t h any c e r t a i n t y what t r i b a l b e l i e f s a c t u a l l y were i n
prehistoric t i m e s .
I n o r d e r t o a v o i d f u r t h e r c o n f u s i o n i n d e f i n i n g t h e term, w e
might wonder why t h e two phenomenon c a n n o t be u n i t e d i n a s i n g l e
d e f i n i t i o n . One c o u l d t h e n speak o f a ' s o u l journey shamanism'
and a ' p o s s e s s i o n shamanism' (see Haekel 1971:131). Furthermore,
a l t h o u g h s o u l journey was c o n s i d e r e d s e c o n d a r y , i t d i d o c c u r a l o n g
w i t h p o s s e s s i o n among t h e Tungus ( E l i a d e 1964:500), and d o e s s o
among many o t h e r t r i b e s a l s o ( L e w i s 1971:51). Indeed, s e v e r a l
s c h o l a r s have w r i t t e n i n such a way t h a t t h e two a s p e c t s can be
subsumed i n one d e f i n i t i o n ( e . g . S t i g l m a y r 1957:163; H i r s c h b e r g
1965:384; Haekel 1971:131).
I t m i g h t be b e s t a t t h i s p o i n t t o p o s e a p o s s i b l e d e f i n i t i o n
oE t h e word 'shaman' and t h e n s p e c i f y p r e c i s e l y how t h i s d e f i n i t i o n
was d e v e l o p e d . Such a p r o c e s s w i l l s h e d l i g h t on some o f t h e
problems i n v o l v e d i n d e f i n i n g t h e t e r m .
1'
p e o p l e b e l i e v e d t h a t a p e r s o n ' s s o u l c o u l d journey w h i l e he
remained i n a p e r f e c t l y normal s t a t e - and he o t h e r w i s e f u l f i l l e d
) r e q u i r e m e n t s o f t h e d e f i n i t i o n - s t i l l i t would be d i f f i c u l t t o
c o n s i d e r such a p e r s o n a shaman. Nor would this conform t o
d e f i n i t i o n s o f shamanism among t h e Tungus. 'Shamanism' a p p e a r s
t o be c l e a r l y a s s o c i a t e d w i t h a non-ordinary p s y c h i c s t a t e and
. t h i s s h o u l d , t h e r e f o r e , be s t a t e d i n t h e d e f i n i t i o n . A'
I n r e v i e w i n g p o i n t s r a i s e d p r e v i o u s l y a b o u t d e f i n i n g a phenom-
enon and a p p l y i n g t h e s e t o t h e d e f i n i t i o n I have g i v e n , I t h i n k
t h a t it h o l d s up f a i r l y w e l l . I t does n o t appear t o include
r e d u n d a n t e l e m e n t s o r e l e m e n t s u n e s s e n t i a l t o t h e phenomenon y e t
d o e s i n c l u d e t h o s e w i t h o u t which a p e r s o n c o u l d n o t be c o n s i d e r e d
a shaman. F o r example, if a p e r s o n f u l f i l l e d a l l a s p e c t s e x c e p t
t h e s o c i a l one, I would n o t c o n s i d e r him a shaman, because t h e
shaman i s most d e f i n i t e l y a s o c i a l f u n c t i o n a r y . The d e f i n i t i o n
d o e s n o t r a d i c a l l y d e p a r t from p r e v i o u s d e f i n i t i o n s and h a s t h e
advantage o f i n c o r p o r a t i n g two opposing v i e w p o i n t s , t h e r e b y
a v o i d i n g t h e c o n f u s i ~ na r i s i n g i f o n l y one o f t h e s e was found t o
be a c c e p t a b l e . I t i s p r e c i s e enough t o be of use i n comparative
s t u d i e s , and c o r r e s p o n d s t o t h e o r i g i n a l u s e of t h e term among
t h e Tungus. Above a l l it would seem t o p a s s t h e c r u c i a l t e s t of
b e i n g a b l e t o a i d a p e r s o n i n h i s d e c i s i o n a s t o whether o r n o t
t h e phenomenon he i s s t u d y i n g s h o u l d be l a b e l l e d a s s h a m a n i s t i c .
The a l t e r n a t i v e t o a d e f i n i t i o n s i m i l a r , i f n o t t h e same, a s
t h e one o u t l i n e d above, i s a c o n t i n u a t i o n o f opposing s c h o o l s of
thought with r e s u l t i n g confusion f o r those n o t well versed i n t h e
i s s u e s i n v o l v e d . Hence a l t h o u g h t h e d e f i n i t i o n I have p r e s e n t e d
i s o n l y one p o s s i b l e way of d e a l i n g w i t h t h i s complex d e f i n i t i o n
problem, i t s a c c e p t a n c e h o p e f u l l y would s h i f t a t t e n t i o n away from
arguments concerning g e n e r a l i t i e s , s o t h a t e n e r g i e s may be more
f r u i t f u l l y employed i n a c l o s e r examination and a n a l y s i s o f t h e
q u i t e s u b s t a n t i v e d i f f e r e n c e s t h c t o c c u r within what we have come
t o c a l l shamanism.
Johan Reinhard
1. I would l i k e t o t h a n k t h e Wenner-Gren Foundation f o r s u p p o r t
r e c e i v e d d u r i n g t h e p e r i o d i n which this p a p e r was w r i t t e n .
Many o f the i d e a s p r e s e n t e d i n t h i s p a p e r e v o l v e d d u r i n g
s t i m u l a t i n g c o n v e r s a t i o n s w i t h John Hitchcock, Andras Hbfer,
Ake H u l t k r a n t z , and E n g e l b e r t S t i g l m a y r . I would l i k e t o
e x p r e s s my a p p r e c i a t i o n t o t h e s e s c h o l a r s f o r s h a r i n g their
o p i n i o n s w i t h me. However, it s h o u l d be s t r e s s e d t h a t t h e y
do n o t a l l a g r e e w i t h t h e c o n c l u s i o n s s e t f o r t h h e r e .
I might add t h a t I by no means c o n s i d e r myself a shamanism
e x p e r t i n t h e s e n s e o f h a v i n g worked w i t h t h e l i t e r a l l y
thousands of sources d e a l i n g with t h e s u b j e c t (although I
have r e a d s e v e r a l hundred o f which o n l y a few c o u l d be men-
tioned here) . I take the, perhaps, h e r e t i c a l v i e w a
r,
p e r s o n c a n p e r c e i v e basic i s s u e s W v m d in = - A
w m P e i n g s t e e p e d i n t_h-all a s long as he i s
;easonably a s s u r e d t h a t this sample i n c l u d e s t h e v a r i a n t
viewpoints.
. I t s h o u l d be n o t e d h e r e t h a t E l i a d e h a s r e p l i e d t o t h o s e who
c r i t i c i z e d him f o r denying t h a t p o s s e s s i o n i s an e l e m e n t o f
shamanism. However, r a t h e r t h a n re-examining t h e r e l a t i o n -
s h i p o f t h e word 'shaman' w i t h t h e phenomena o f s o u l journey
and p o s s e s s i o n a s found among t h e Tungus, he chose i n s t e a d
t o a r g u e t h e c a s e l a r g e l y on t h e b a s i s b h a t s o u l journey
must have o c c u r r e d p r i o r t o p o s s e s s i o n (Eliade 1961:155; c f .
E l i a d e 1964:507, n . 3 4 ) . Presumably he f e e l s it would add
w e i g h t t o h i s argument t h a t s o u l journey a l s o appeared p r i o r
t o p o s s e s s i o n among t h e Tungus, a l t h o u g h it i s a t l e a s t
p o s s i b l e t h a t t h e s o u l journey complex c o u l d have been
'borrowed' from o t h e r t r i b e s a f t e r p o s s e s s i o n o r f o r t h a t
matter t h a t t h e combination of s o u l journey and p o s s e s s i o n
c o u l d have been borrowed i n whole ( v i z . Shirokogorof f 1935:
276-287; c f . however, E l i a d e 1964:498-502). To e l a b o r a t e
E l i a d e ' s a r g u m e n t s and r e a s o n s why I f i n d them u n p e r s u a s i v e
would r e q u i r e c o n s i d e r a b l y e x p a n d i n g t h e p r e s e n t p a p e r
without c o n t r i b u t i n g t o t h e i s s u e s being r a i s e d h e r e . For
even i f h i s a r g u m e n t s were c o n v i n c i n g r e g a r d i n g b o t h s o u l
j o u r n e y a s b e i n g p r i o r t o p o s s e s s i o n i n g e n e r a l and i t s b e i n g
p r i o r t o p o s s e s s i o n among t h e Tungus, t h e y s t i l l would have
l i t t l e t o d o w i t h t h e problem o f t h e a p p r o p r i a t e n e s s o f
a p p l y i n g t h e t e r m ' shamanism' t o e i t h e r o f t h e s e phenomena.
H e a l s o a r g u e s (1961:155) t h a t p o s s e s s i o n seems t o be a
s e c o n d a r y phenomenon i n r e g i o n s where 'shamanism' ( r e a d
' s o u l journey c o m p l e x ' ) o c c u r s ; a n o t h e r argument o f l i t t l e
i m p o r t a n c e i f t h e term 'shaman' was found p r i m a r i l y a s s o c i a -
t e d w i t h p o s s e s s i o n among the Tungus. To summarize: t h e
arguments f o r a d i s t i n c t i v e s o u l j o u r n e y complex i n A s i a a r e
a t times p e r s u a s i v e ; t h e a r g u m e n t s t h a t t h e t e r m 'shamanism'
s h o u l d b e a p p l i e d t o t h i s complex a r e n o t .
The i n t e r a c t i v e n a t u r e o f a n t h r o p o l o g i c a l f i e l d w o r k i s o f t e n
i g n o r e d i n a n t h r o p o l o g i c a l l i t e r a t u r e and by a n t h r o p o l o g i s t s who
view t h e i r r o l e a s o n e o f s i m p l e d a t a c o l l e c t i o n . The e n t r a n c e
of t h e a n t h r o p o l o g i s t i n t o a c l o s e l y - k n i t r u r a l community i s , i n
i t s e l f , a n e v e n t which i n f l u e n c e s members o f t h e community.
The a n t h r o p o l o g i s t i n t e r a c t s d a i l y w i t h t h e p e o p l e i n t h e
community. H e o r s h e becomes a member o f t h e community and i s
a s s i g n e d a s t a t u s by e a c h member o f t h e community. Interaction
' t a k e s p l a c e o n t h e b a s i s o f t h e community's s y s t e m o f s t a t u s and
r o l e s . Most e t h n o g r a p h i c d a t a i s c o n d i t i o n e d by t h i s f a c t .
I w i l l i l l u s t r a t e my p o i n t w i t h a n e x a m i n a t i o n o f a s i t u a t i o n
t h a t o c c u r r e d d u r i n g f i e l d w o r k i n 1967-1969 among t h e Limbu n e a r
Tehrathum b a z a a r i n t h e e a s t e r n h i l l s o f Nepal. These e v e n t s w i l l
i l l u s t r a t e t h e i n f l u e n c e t h e f i e l d w o r k e r had on one i n d i v i d u a l -
a Limbu woman employed a s a cook a n d h o u s e k e e p e r . Although t h e
employment p r o v i d e d h e r w i t h a n a l t e r n a t i v e means o f income and
some p e r s o n a l g l o r i f i c a t i o n t h r o u g h h e r a s s o c i a t i o n w i t h t h e
w e s t e r n ' s a h i b s ' , t h e new s t a t u s was i n t e r p r e t e d by h e r a s o n e o f
a s e r v a n t . During t h e p e r i o d o f employment, t h e cook was r e p e a t -
e d l y p o s s e s s e d by a Limbu d e i t y . T h i s p o s s e s s i o n c a n be i n t e r -
preted, a t l e a s t i n p a r t , a s a c u l t u r a l l y prescribed response t o
the pressures she f e l t i n a master-servant r e l a t i o n s h i p . Others
involved responded i n a s i m i l a r f a s h i o n through t h e i r changing
i n t e r p r e t a t i o n s of t h e reasons f o r possession.
A p o i n t made by I . M . L e w i s i s u s e f u l i n i n t e r p r e t i n g t h e d a t a
which f o l l o w . I n h i s r e c e n t book, Ecstatic Religion (1971) ,
L e w i s d i s t i n g u i s h e d between two t y p e s o f p o s s e s s i o n : peripheral
p o s s e s s i o n , which o c c u r s most f r e q u e n t l y t o i n d i v i d u a l s o f low
s t a t u s ; and c e n t r a l p o s s e s s i o n , which p r i m a r i l y o c c u r s among
higher-status individuals. L e w i s hypothesized t h a t peripheral
p o s s e s s i o n p r o v i d e s a means by which i n d i v i d u a l s o f low s t a t u s
c a n g a i n a c c e s s t o goods and r e w a r d s which t h e y a r e o r d i n a r i l y
d e n i e d . A s L e w i s m a i n t a i n s (1971:117): 'Those men and women who
e x p e r i e n c e t h e s e a f f l i c t i o n s do s o r e g u l a r l y i n s i t u a t i o n s of
stress and c o n f l i c t w i t h t h e i r s u p e r i o r s , a n d , i n t h e a t t e n t i o n
and r e s p e c t which t h e y t e m p o r a r i l y a t t r a c t , i n f l u e n c e t h e i r
m a s t e r s . Thus a d v e r s i t y i s t u r n e d t o a d v a n t a g e , and s p i r i t
p o s s e s s i o n o f t h i s t y p e can be s e e n t o r e p r e s e n t an
egy of a t t a c k ' .
The i n t e r a c t i v e n a t u r e o f a n t h r o p o l o g i c a l f i e l d w o r k i s o f t e n
i g n o r e d i n a n t h r o p o l o g i c a l l i t e r a t u r e and by a n t h r o p o l o g i s t s who
view t h e i r r o l e a s o n e o f s i m p l e d a t a c o l l e c t i o n . The e n t r a n c e
o f t h e a n t h r o p o l o g i s t i n t o a c l o s e l y - k n i t r u r a l community i s , i n
i t s e l f , a n e v e n t which i n f l u e n c e s members o f t h e community.
The a n t h r o p o l o g i s t i n t e r a c t s d a i l y w i t h t h e p e o p l e i n t h e
commimity. H e o r s h e becomes a member o f t h e community and i s
a s s i g n e d a s t a t u s by e a c h member o f t h e community. Interaction
' t a k e s p l a c e o n t h e b a s i s o f t h e community's s y s t e m o f s t a t u s and
r o l e s . Most e t h n o g r a p h i c d a t a is c o n d i t i o n e d by t h i s f a c t .
I w i l l i l l u s t r a t e my p o i n t w i t h a n e x a m i n a t i o n o f a s i t u a t i o n
t h a t o c c u r r e d d u r i n g f i e l d w o r k i n 1967-1969 among t h e Limbu n e a r
Tehrathum b a z a a r i n t h e e a s t e r n h i l l s o f Nepal. These e v e n t s w i l l
i l l u s t r a t e t h e i n f l u e n c e t h e f i e l d w o r k e r had on one i n d i v i d u a l -
a Linlbu woman employed a s a cook and h o u s e k e e p e r . Although t h e
employment p r o v i d e d h e r w i t h a n a l t e r n a t i v e means o f income and
some p e r s o n a l g l o r i f i c a t i o n t h r o u g h h e r a s s o c i a t i o n w i t h t h e
w e s t e r n ' s a h i b s ' , t h e new s t a t u s was i n t e r p r e t e d by h e r a s one o f
a s e r v a n t . During t h e p e r i o d o f employment, t h e cook was r e p e a t -
e d l y p o s s e s s e d by a Limbu d e i t y . T h i s p o s s e s s i o n c a n be i n t e r -
preted, a t l e a s t i n p a r t , a s a c u l t u r a l l y prescribed response t o
t h e pressures she f e l t i n a master-servant r e l a t i o n s h i p . Others
i n v o l v e d r e s p o n d e d i n a similar f a s h i o n t h r o u g h t h e i r c h a n g i n g
i n t e r p r e t a t i o n s of t h e reasons f o r possession.
A p o i n t made by I . M . L e w i s i s u s e f u l i n i n t e r p r e t i n g t h e d a t a
which f o l l o w . I n h i s r e c e n t book, Ecstatic Religion (1971) ,
L e w i s d i s t i n g u i s h e d between two t y p e s o f p o s s e s s i o n : peripheral
p o s s e s s i o n , which o c c u r s most f r e q u e n t l y t o i n d i v i d u a l s o f low
s t a t u s ; and c e n t r a l p o s s e s s i o n , which p r i m a r i l y o c c u r s among
higher-status individuals. Lewis hypothesized t h a t peripheral
p o s s e s s i o n p r o v i d e s a means by which i n d i v i d u a l s o f low s t a t u s
can g a i n a c c e s s t o goods and r e w a r d s which t h e y a r e o r d i n a r i l y
d e n i e d . A s L e w i s m a i n t a i n s ( 1 9 7 1 : 1 1 7 ) : 'Those men and women who
e x p e r i e n c e t h e s e a f f l i c t i o n s do s o r e g u l a r l y i n s i t u a t i o n s o f
stress and c o n f l i c t w i t h t h e i r s u p e r i o r s , a n d , i n t h e a t t e n t i o n
and r e s p e c t which t h e y t e m p o r a r i l y a t t r a c t , i n f l u e n c e t h e i r
m a s t e r s . Thus a d v e r s i t y i s t u r n e d t o a d v a n t a g e , and s p i r i t
p o s s e s s i o n of t h i s t y p e can be seen t o r e p r e s e n t an o b l i q u e s t r a t -
egy of a t t a c k ' .
Kanchi's i n f l u e n c e on o u r f i e l d w o r k f o r t h e f i r s t s i x manths
was p e r v a s i v e . W e became extremely involved i n h e r p e r s o n a l l i f e ,
and i n a d d i t i o n t o a l l she could t e l l us o r l e a d u s t o , s h e h e r s e l f
became a c h i e f f o c u s of o b s e r v a t i o n . S h o r t l y a f t e r we s e t t l e d i n
Tehrathum, s h e became p o s s e s s e d by a Limbu d e i t y , Yuma Sammang.
Her p o s s e s s i o n set o f f a s e r i e s o f e v e n t s t h a t were i n t e r p r e t e d
by t h e community a s a ' c a l l ' t o become a female shaman, o r a
ywna. 2
W e f i r s t l e a r n e d o f h e r p o s s e s s i o n a b o u t two months a f t e r s h e
began work f o r u s . It began i n t h e morning, s h o r t l y a f t e r s h e
began h e r d a y ' s work. She had seemed d i s t r a c t e d and a r g u m e n t a t i v e
a l l morning, a s k i n g f o r a l o a n o f two months' pay, which w e r e f u s e d .
She t h e n went t o g e t water and t o o k more t h a n t h e u s u a l t i m e .
F i n a l l y , a r e l a t i o n of h e r s , w i t h whom I had d a i l y c o n t a c t , came
t o t e l l m e t h a t Kanchi was 'ill' and had been found ' s h a k i n g ' i n
h e r house. The woman a s k e d m e i f I knew what w a s wrong w i t h h e r .
I t o l d h e r t h a t I d i d n ' t and went immediately t o K a n c h i ' s house.
T h e r e were s e v e r a l women o u t s i d e h e r house, who a g a i n a s k e d m e i f
I knew whqt was wrong w i t h Kanchi. I went i n s i d e h e r house w i t h
o n e o f t h e women who l i v e d n e x t t o h e r . I found h e r u p s t a i r s i n
f r o n t o f a small a l t a r s h e had c o n s t r u c t e d . I t c o n s i s t e d o f a
c l e a n e d s p a c e on t h e f l o o r , a b o u t one f o o t s q u a r e , upon which
were a r r a n g e d a p i l e of h o t c o a l s , two b r a s s d i s h e s c o n t a i n i n g
b u r n i n g o i l , and two b r a n c h e s o f a p l a n t ( t i t o p a ' t i ) , 3 which I
l a t e r l e a r n e d h a d m y s t i c a l c l e a n s i n g p r o p e r t i e s and which i s u s e d
b y Limbus t o r i t u a l l y c l e a n s e t h e m s e l v e s a f t e r a f u n e r a l . Kanchi
w a s s i t t i n g on t h e f l o o r , s h a k i n g v i o l e n t l y and c h a n t i n g rhythm-
i c a l l y , m o s t l y i n Limbu, which I d i d n o t u n d e r s t a n d s u f f i c i e n t l y
t o i n t e r p r e t . A t s e v e r a l p o i n t s , s h e burned some o f t h e l e a v e s
of t h e p l a n t on t h e p i l e o f c o a l s . A f t e r h a l f an h o u r , Kanchi
s t o p p e d s h a k i n g and s a i d , 'Enough!' ( i n NepZli) and t h e n t u r n e d
a r o u n d , a s k i n g , 'Where, where do I s i t ? Why?', t o which t h e
woman w i t h m e answered, 'Yuma Sammang'. I t h e n went o u t s i d e w i t h
t h e woman and Kanchi resumed h e r c h a n t i n g . A f t e r a n o t h e r f i f t e e n
m i n u t e s Kanchi j o i n e d u s , s e e m i n g l y i n good s p i r i t s . She b r o u g h t
o u t a b o t t l e of home brew l i q u o r (raksi) and gave some t o t h e f o u r
o r f i v e women who had g a t h e r e d a r o u n d h e r house. F i n a l l y , w e
r e t u r n e d t o my house. On t h e way home Kanchi seemed t o bounce
a l o n g , remarking t h a t h e r f e e t h u r t . A s t h e day p a s s e d Kanchi was
a r g u m e n t a t i v e and f o r g e t f u l of t h e e a r l y morning e v e n t s . She d i d ,
however, remember b e i n g ' s i c k ' and complained of h e r f e e t h u r t i n g
and o f being c o l d .
G r a d u a l l y , a f t e r about t h r e e weeks, h e r p o s s e s s i o n s b e ~ a m el e s s
f r e q u e n t . She became more c a r e f u l i n a v o i d i n g p o l l u t i o n f j u t h o ) ,
t r y i n g t o e a t and d r i n k o n l y what s h e o r h e r c l o s e f a m i l y cooked.
She p a r t i c u l a r l y avoided food a t f u n e r a l ceremonies, s a y i n g t h i s
would make h e r ' s h a k e ' . Over t h e n e x t f o u r months, Kanchi became
p o s s e s s e d a t l e a s t t h r e e t i m e s t h a t I knew a b o u t , and p o s s i b l y
o t h e r times t h a t I d i d n o t . The c o n c l u s i o n o f t h e e p i s o d e , f o r
u s a t l e a s t , c o i n c i d e d w i t h h e r husband's r e t u r n from Assam.
A f t e r much i n d e c i s i o n , Kanchi and h e r two c h i l d r e n went back t o
Assam w i t h him. Before s h e l e f t , s h e gave a s a c r i f i c e t o Yuma
Sammang o f two p i g s we had g i v e n h e r . She claimed t h a t t h e s a c -
r i f i c e was n e c e s s a r y i n o r d e r t o p a c i f y t h e angry goddess and
prevent f u r t h e r possessions. She began t o r e - i n t e r p r e t h e r 'ill-
n e s s ' a s t h e r e s u l t of f a u l t y r i t u a l b e h a v i o u r , r a t h e r t h a n a
shamanic summons. A consensus of s u p p o r t came from t h e Limbu
community, many of whom noted i n r e t r o s p e c t t h a t h e r b r o t h e r - i n -
law had a l s o been p o s s e s s e d by Yuma Sammang i n t h e p a s t . They
began t o a t t r i b u t e b o t h i l l n e s s e s t o improper performance of
household r i t u a l s .
Some Comparative D a b
Following t h e a c c i d e n t a l d e a t h s , t h e o l d e s t d a u g h t e r took h e r
dead m o t h e r ' s s i l v e r b r a c e l e t s and g o l d nose p i n and s o l d them
f o r s i x t y r u p e e s . According t o s e v e r a l Limbu women i n t h e a r e a ,
s h e t h e n used t h e money ' d r i n k i n g and buying beer f o r h e r boy-
f r i e n d s ' . P r e v i o u s t o t h e a c c i d e n t , s h e had m a i n t a i n e d a repu-
t a t i o n of promiscuous b e h a v i o u r , whether o r n o t s h e l i v e d up t o
it.
A s w e l e f t t h e h i l l s soon a f t e r t h i s i n c i d e n t , w e were u n a b l e
t o see i t s c o n c l u s i o n . I n f o r m a n t s c l a i m e d t h a t a s p e c i a l ceremony
would o c c u r t o r e c a p t u r e and p l a c a t e t h e o l d woman's s p i r i t .
However, a s a r e s u l t o f h e r p o s s e s s i o n and t h e words o f t h e s p i r i t ,
h e r husband and s i s t e r - i n - l a w were f o r c e d t o c u r t a i l t h e i r own
i r r e s p o n s i b l e b e h a v i o u r and r e l i e v e S a h i l i o f t h e s o l e burden o f
c a r i n g f o r a much d i s t r a u g h t household.
Cone Zusion
ilities.
--
Furthermore, both i n s t a n c e s had an a d d i t i o n a l a s p e c t i n common.
Both i n d i v i d u a l s were women, and a s such of inferiarw j n
terms o f Limbu s o c i e t y . They used t h e i r s t a t e of p o s s e s s i o - n,
r z g a r d l e s s o f i t s i n t e r p r _e t a t i o n by t h e
-__.-.--- ----i r f r i e n d ~ _ x d a L L u e ses_and
,-il a s an ' o b l i q u e s t r a t e g y--.-.-o
-
f a
h 5 l d p 6 s i T T u ~ a T _a-. ~ ~ ~ y ~I no ~~a en cmhs . c a s e i t w a s
t t a c k ' , a g a i n
'------ s t t h o s e who
-- - - -
h
ts
;- i n S a h i l i ' s c a s e i t *s h e r husband and
s i s t e r - i n - l a w , and a l t h o u g h t h e former c a s e was i n f l u e n c e d by
t h e e n t r a n c e of t h e f i e l d w o r k e r i n t o t h e community, it had much
i n common w i t h t h e l a t t e r , which a-s t o be a c u l t u r a l l y
p r e s c r i b e d response t o s o c i a l D r e s s u r e .
Introduction
Limbu shamanism1 rests on a f i r m b e l i e f t h a t p e o p l e ' s l i v e s a r e
i n t i m a t e l y l i n k e d t o a world o f s u p e r n a t u r a l b e i n g s . T h a t world
c o n s i s t s o f numerous gods, g o d d e s s e s , g h o s t s o f the dead, and
s p i r i t s a s s o c i a t e d w i t h a n i m a l s , p l a n t s , t h e f o r e s t , t h e home and
o t h e r a n i m a t e and i n a n i m a t e o b j e c t s o f n a t u r e . Not e v e r y Limbu
b e l i e v e s t h e same way o r i n t h e same t h i n g s , n o r a s i n most c u l -
t u r e s , d o e s e v e r y Limbu b e l i e v e i n s u p e r n a t u r a l f o r c e s w i t h t h e
same i n t e n s i t y . I e n c o u n t e r e d many Limbus who were confirmed
agnostics, while o t h e r s could be c l a s s i f i e d a s ' t r u e b e l i e v e r s ' .
I n g e n e r a l , most Limbus a c c e p t e d t h e i d e a t h a t d i s e a s e , m i s f o r t u n e ,
c r o p - f a i l u r e , d e a t h and o t h e r u n e x p l a i n a b l e e v e n t s had s u p e r n a t u r a l
c a u s e s . I n o r d e r t o u n d e r s t a n d t h e s e c a u s e s and t o r e c t i f y un-
f o r t u n a t e c i r c u m s t a n c e s , t h e y c a l l e d on a series o f r e l i g i o u s
p r a c t i t i o n e r s which w e i n a n t h r o p o l o g y c a l l shamans.
A shaman c a n be d e f i n e d as a p a r t - t i m e r e l i g i o u s p r a c t i t i o n e r
who, t h r o u g h a c o n t r o l l e d s t a t e o f ' e c s t a s y ' , ' t r a n c e t o r
' p o s s e s s i o n ' , i s a b l e t o g a i n i n t i m a t e knowledge of s u p e r n a t u r a l
b e i n g s , t h e i r w h e r e a b o u t s , t h e i r mannerisms, t h e i r d e s i r e s ,
d i s l i k e s , needs and r e q u i r e m e n t s . H e is a s p e c i a l i s t i n t h e
human ' s o u l t and t h e r e f o r e f u l f i l s t h e f u n c t i o n o f a d o c t o r , a
p s y c h i a t r i s t and p r i e s t i n s o c i e t i e s t h a t d o n o t d i f f e r e n t i a t e
between such r e l i g i o u s o r m e d i c a l s p e c i a l i s t s . Shamans a r e
g e n e r a l l y d i s t i n g u i s h e d from p r i e s t s by t h e f o l l o w i n g a t t r i b u t e s :
1) shamans a r e p a r t - t i m e p r o f e s s i o n a l s and seldom make t h e i r
l i v i n g s o l e l y through t h e i r r e l i g i o u s occupation, a s does a
p r i e s t ; 2 ) shamans do n o t i n h e r i t t h e i r s t a t u s o r s u c c e e d t o it,
b u t a c q u i r e i t by d i v i n e i n t e r v e n t i o n , which g e n e r a l l y o c c u r s i n
adolescence a s a r e s u l t of t h e t r a n c e o r a s t a t e of possession.
The p r i e s t , on t h e o t h e r hand, l a c k s t h e psychodrama o f t h e
shaman and g e n e r a l l y a c q u i r e s h i s p o s i t i o n t h r o u g h i n h e r i t a n c e ,
s t u d y o r o t h e r c h a n n e l s o f s u c c e s s i o n ; 3 ) shamans a r e p r i m a r i l y
c u r e r s and h e a l e r s , w h i l e p r i e s t s seldom d i a g n o s e d i s e a s e and
m i s f o r t u n e b u t i n s t e a d l i m i t t h e i r a c t i v i t i e s t o p r a y e r , worship
and r e l i g i o u s o f f e r i n g s t o s u p e r n a t u r a l b e i n g s ; 4 ) shamans gener-
a l l y shy away from s e t r i t u a l s having t o do w i t h t h e l i f e - c y c l e ,
p l a n t i n g , h a r v e s t i . n g o r temple w o r s h i p , w h i l e t h e s e a r e t h e s t o c k
i n t r a d e o f a p r i e s t i and f i n a l l y , 5 ) shamans a r e c o n t r o l l e d
e c s t a t i c s who assume a t r a n c e o r become p o s s e o s e d , and i n t h a t
s t a t e t h e y s e r v e as mediums t h r o u g h which s u p e r n a t u r a l b e i n g s
make known t h e i r w i s h e s and d i s p l a y , o f t e n d r a m a t i c a l l y , t h e i r
power.
A s w i t h many c o n c e p t s i n a n t h r o p o l o g y , t h e d e f i n i t i o n s become
b l u r r e d i n e m p i r i c a l s i t u a t i o n s . Limbu r e l i g i o u s p r a c t i t i o n e r s
most c e r t a i n l y can b e i d e n t i f i e d a s shamans, b u t t h e y a l s o t a k e
on r o l e s t h a t a r e more t r a d i t i o n a l l y i d e n t i f i e d w i t h p r i e s t s , a s
w i l l become e v i d e n t i n t h e p a g e s t o f o l l o w .
Limbus o f t h e Terhathum a r e a r e c o g n i z e f i v e d i f f e r e n t k i n d s o f
shamans whose names a r e y e b a , yema , samba, p h e d a n m , and m n g b a . 2
The d i f f e r e n c e s a r e o f t e n d i f f i c u l t f o r a non-Limbu t o u n d e r s t a n d ,
j u s t a s it would b e d i f f i c u l t f o r a Limbu t o u n d e r s t a n d t h e
r e l i g i o u s d i f f e r e n c e s between a ' p r e a c h e r ' , a ' p r i e s t ' , a
' r e v e r e n d ' , a ' m i n i s t e r ' , e t c . , i n o u r s o c i e t y . Sometimes t h e
d i s t i n c t i o n s are minute and u n i m p o r t a n t , even t o t h e i n i t i a t e d .
A l l p e r f o r m a t weddings, f u n e r a l s , wakes, h a r v e s t r i t e s and
p e r i o d i c r i t u a l s f o r t h e w e l f a r e o f h o u s e h o l d s . Which o n e w i l l
b e c a l l e d upon i s a m a t t e r o f i n d i v i d u a l c h o i c e and a v a i l a b i l i t y .
I n s h o r t , a l l serve a s ' p r i e s t s ' i n t h a t t h e y are c a p a b l e o f
p e r f o r m i n g s e t Limbu r i t u a l s .
I n c o n t r a s t , t h e f i r s t yeba a p p e a r e d i n t h e g r e e n v o i d o f
d a r k n e s ~ . ~H i s mane was Pokthimba, which is a l s o t h e name of an
u n i d e n t i f i e d s p e c i e s of b i r d . The f i r s t yebu w a s t a u g h t t h e
mwtdhm of t h e Nahen, t h e s p i r i t of envy and j e a l o u s y , and g i v e n
t h e powers t o c u r e men who s u f f e r from h e r a t t a c k s . His o r i g i n
and power a r e unequivocably i d e n t i f i e d w i t h t h e e v i l i n n a t u r e .
H e i s c o n s i d e r e d by many Limbu t o b e t h e most powerful o f shamans.
H i s t u t e l a r y d e i t y i s Y e j u l i , t h e s p i r i t of w i t c h c r a f t , and a s
n o t e d e a r l i e r , b o t h t h e yeba and y e w a r e sometimes r e f e r r e d t o
a s w i t c h e s . Because o f h i s powers o f e v i l , many Limbu a r e o f t h e
o p i n i o n t h a t he s h o u l d n o t perform pGd (N) t o t h e o t h e r gods and
g o d d e s s e s o f t h e Limbu pantheon. When I p o i n t e d o u t t o i n f o r m a n t s
t h a t t h e yeba f r e q u e n t l y o f f i c i a t e d a t f u n e r a l s , h a r v e s t r i t u a l s ,
and s a c r i f i c e s t o Yuma Sammang, t h e y i n s i s t e d t h a t h e s h o u l d n o t
p e r f o r m t h e s e ceremonies i n h i s c a p a c i t y a s a yeba. When he per-
forms s u c h r i t u a l s , h e s h o u l d n o t c a l l upon h i s t u t e l a r y d e i t y , .
b e c a u s e t o d o s o would b r i n g harm t o t h o s e who w i t n e s s e d t h e per-
formance.
As s t a t e d e a r l i e r , t h e m g b a is b e l i e v e d o r i g i n a l l y t o have
been a Rai shaman, and I was u n a b l e t o c o l l e c t a myth t h a t d e t a i l e d
h i s o r i g i n . H e i s , however, i d e n t i f i e d c l o s e l y w i t h t h e f o r c e s
t h a t a i d t h e yeba and yema - t h e f o r c e s o f d a r k n e s s and e v i l . H e
i s a l s o sometimes r e f e r r e d t o a s a w i t c h b e c a u s e o f h i s powers
o v e r t h e s p i r i t s of t h o s e who d i e by v i o l e n c e .
The m y t h o l o g i c a l o r i g i n s o f t h e f i r s t shamans a g r e e w i t h t h e
f o l k c o n c e p t i o n o f t h e i r r a n k i n g as jetha', ma'zk, e t c . The phe-
dmrgrra is c o n s i d e r e d t o b e f i r s t i n t h e o r d e r o f c r e a t i o n f o l l o w e d
by t h e a d , who f i n a l l y l e a r n s t h e d e t a i l s o f t h e mundhwn, from
which h e r e c e i v e s h i s power. The geba and yem a p p e a r much l a t e r ,
presumably a f t e r t h e c r e a t i o n o f t h e f o r c e s o f envy and j e a l o u s y ,
which i n Limbuan a r e t h o u g h t t o be t h e s o u r c e o f e v i l i t s e l f . To
t h e Limbu, e v i l i s synonymous w i t h t h e s e f o r c e s , which c h a r a c t e r -
i s e n o t o n l y t h e s p i r i t s o f d a r k n e s s such as Nahen, w i t c h e s , and
t h e f o r e s t s p i r i t s , Tamphungma, b u t t h e bad s i d e of a l l s u p e r n a t -
u r a l b e i n g s . Any god o r goddess i s t h o u g h t t o r e p r e s e n t danger t o
t h e l i v i n g i f n o t p a c i f i e d w i t h s a c r i f i c e and f r e q u e n t o f f e r i n g s ,
which i n d i c a t e s t h a t t h e u l t i m a t e s o u r c e o f e v i l i s g r e e d . The
r a n k i n g and m y t h o l o g i c a l o r i g i n s o f t h e Limbu shamans symbolize
t h e c o n t r a s t i n g f o r c e s o f good and e v i l i n t h e u n i v e r s e , and p i n -
p o i n t t h e s e same f o r c e s a t work i n t h e b e h a v i o u r p a t t e r n s o f men.
When Tagera Ningwaphuma c r e a t e d t h e u n i v e r s e , e s p e c i a l l y mankind,
h e u n l e a s h e d b o t h good and e v i l , b u t i n t h e c r e a t i o n o f shamans
he gave man t h e powers w i t h which t o h a r n e s s t h e s e f o r c e s and
m a i n t a i n a b a l a n c e between them. The a c t i v i t i e s o f shamans sym-
b o l i z e b o t h t h e f a l l i b i l i t i e s and f a i l u r e s o f men, a s w e l l a s
t h e i r desire t o overcome t h e s e shortcomings and r e a c h omnipotence,
w i t h a l i f e f r e e from d i s e a s e , m i s f o r t u n e , and d e a t h .
The d i f f e r e n c e s between Limbu shamans a r e a l s o d e f i n e d i n t h e i r
r e s p e c t i v e costumes and shamanic p a r a p h e r n a l i a . Both t h e yeba and
yema wear a costume c o n s i s t i n g o f a s k i r t (j-) ( L ) , f e a t h e r head-
d r e s s (wdsdng) ( L ) , cowrie s h e l l b a n d o l i e r s (Epla'k) ( L ) , and g a r -
l a n d s of acorn s e e d s , rub-kga ( N ) beads, b e l l s , and t h e l i k e . They
f r e q u e n t l y wear a l e a t h e r o r canvas b e l t f p e t i ) ( N ) on which a r e
s t r u n g a s e r i e s of b e l l s . The yeba and yema do n o t use t h e t r a d -
i t i o n a l shamanic drum found throughout Nepal, b u t i n s t e a d d u r i n g
a s t a t e of t r a n c e o r p o s s e s s i o n t h e y b e a t a b r a s s p l a t e ( t h E l ) . (N).
O t h e r i n s t r u m e n t s o f t h e Limbu s h a r p n s p a r a l l e l t h e I n n e r Asian
t r a d i t i o n . The two- headed drum (qhybnm) , o v a l , o r o c c a s i o n a l l y
diamond o r t r i a n g u l a r s h a p e d , r e s e m b l e s many o f t h e drums used by
S i b e r i a n shamans. Although t h e h i d e s o f g o a t s and w a t e r b u f f a l o
a r e o c c a s i o n a l l y used i n making drumheads, t h e most p r e f e r r e d s k i n s
a r e o f d e e r and e l k . A s n o t e d by E l i a d e (1964:173-74), t h e d e e r
and h o r s e s y m b o l i z e t h e s w i f t n e s s and s p e e d o f superhuman f l i g h t
d u r i n g t h e t r a n c e . Drum h e a d s a r e o c c a s i o n a l l y p a i n t e d w i t h
d r a w i n g s o f t h e sun and moon, which are symbolic o f t h e shaman's
c e l e s t i a l o r i g i n and f l i g h t d u r i n g t h e t r a n c e . S i m i l a r m o t i f s a r e
f r e q u e n t l y c a r v e d w i t h images r e p r e s e n t i n g h e l p i n g s p i r i t s o r Limbu
d e i t i e s , i n c l u d i n g t h e Limbu h i g h g o d d e s s Yuma Sammang, t h e e a r t h l y
c o u n t e r p a r t o f T a g e r a Ningwaphuma, t h e c r e a t o r . I have s e e n a num-
b e r o f s p e c i e s o f a n i m a l s c a r v e d on drum h a n d l e s - b i r d s , e l k , d e e r ,
and s n a k e s a r e t h e most f r e q u e n t - s i m i l a r t o t h e d e c o r a t i o n s o f
Tungus shamans ( E l i a d e 1964:172). Most o f t h e s e a n i m a l s a r e sym-
b o l i c of h i s journeys through t h e sky d u r i n g a s t a t e of e c s t a s y .
Also, f r e q u e n t r e p r e s e n t a t i o n s o f t h e 'cosmic t r e e ' a r e e i t h e r
p a i n t e d on t h e drum head o r c a r v e d i n t h e h a n d l e . Such symbolism
a g a i n draws a t t e n t i o n t o c l a s s i c I n n e r Asian shamanism.
The S h a m ' s A l t a r
I t h i n k my c o n f u s i o n a r i s e s from an i n a b i l i t y t o g r a s p t h e com-
p l e x i t i e s of Limbu b e l i e f s concerning t h e ' s o u l ' (sam samma). I
was t o l d by a number o f Limbu t h a t a person p o s s e s s e s seven (one
person i n s i s t e d t h a t it was e i g h t ) ' s o u l s ' o r ' v i t a l e s s e n c e s ' .
The l i f e of an i n d i v i d u a l i s i d e n t i f i e d w i t h h i s b r e a t h , which i s
t h e p a r t of him t h a t l e a v e s cis body a t d e a t h . Limbu, however,
b e l i e v e t h a t an i n d i v i d u a l h a s o t h e r ' s o u l s ' . Each o f t h e f i v e
s e n s e s - s m e l l , t a s t e , t o u c h , s i g h t and h e a r i n g - a r e c o n s i d e r e d
t o be s e p a r a t e ' s o u l s ' , a l l o f which d i s a p p e a r w i t h t h e decaying
of t h e body a f t e r d e a t h . Another p a r t of t h e i n d i v i d u a l ( s e v e n t h
s o u l ) i s t h a t p a r t of u s we l e a v e i n d i f f e r e n t p l a c e s - o u r i m -
p r e s s i o n s on t h e world, s o t o speak. For example, I was t o l d t h a t
I had l e f t a ' s o u l ' i n America, one i n London, one i n I n d i a , and
would l e a v e one i n Nepal when I l e f t . The one i n d i v i d u a l who i n -
s i s t e d t h a t we have e i g h t s o u l s claimed t h a t we a l s o have a p a r t
o f u s t h a t e x p e r i e n c e s r e b i r t h i n d i f f e r e n t l i v e s . To t h i s s o u l
i s a t t a c h e d o n e ' s karma o r ' f a t e ' . Perhaps t h i s element i s a
S a n s k r i t i c innovation. I was unable t o d e t e r m i n e how widespread
t h i s b e l i e f i s . None of t h o s e p r e s e n t d u r i n g t h i s d i s c u s s i o n
would deny t h e man's c l a i m , a l t h o u g h most shrugged t h e i r s h o u l d e r s
and s a i d , 'Who knows?' ( k m n i ? ) ( N ) . When I q u e s t i o n e d o t h e r s on
t h i s p o i n t , t h e y would u s u a l l y claim t h a t a person had seven s o u l s .
Many, however, would p l e a d ignorance o f t h e whole t h i n g .
A s a f i n a l t o u c h , t h e yeba d i s p l a y e d h i s p e r s o n a l f e t i s h e s ,
some of which he a s s o c i a t e d w i t h powers r e v e a l e d t o him i n former
t r a n c e s . Among t h e s e were a conch s h e l l and a horn o f an a n t e l o p e ,
which he used t o c o n t r o l e v i l s p i r i t s , e s p e c i a l l y t h e f o r e s t s p i r i t ,
Tamphungma. He a l s o d i s p l a y e d a snake bone n e c k a l c e (ma'ld) ( N ) ,
used a g a i n s t w i t c h e s , and a n o t h e r made o f h o r n e t s ' heads.
A t h i r d a l t a r t h a t I s a w c o n s t r u c t e d resembled t h e ueba's a l t a r .
T h i s w a s e r e c t e d by a mcmgba f o r t h e p u r p o s e o f k i l l i n g t h e s p i r i t s
o f two i n d i v i d u a l s who had d i e d i n a l a n d s l i d e . It was a p p r o x i -
m a t e l y t h e same h e i g h t as t h e y e b a ' s and d i f f e r e d i n that no drum
o r b a s k e t was a t t a c h e d t o t h e a l t a r .
A h o s t of minor d e i t i e s a r e worshipped i n a d d i t i o n t o t h o s e
mentioned above. Misik Sammang, t h e god of f i r e , H i m Sammang, t h e
household god, and Okwanama Sammang, t h e god of t h e underworld,
a r e among t h e many. Okwanama i s b e l i e v e d t o be l o c a t e d i n t h e
c e n t r e o f t h e world and i s p a i d t r i b u t e each time a new house i s
b u i l t . The c e n t r e p o s t of t h e Limbu house i s thought t o be
connected t o the c e n t r e of t h e world through t h i s r i t e , and each
y e a r a Limbu household ehould met a s i d e a day o f r i t u a l t o t h i s
god -
Nahen i s t h e god of j e a l o u s y and envy o r , a s d e s c r i b e d by
Chemjong, ' t h e god of a m b i t i o n ' . He i s b e l i e v e d t o be an e v i l
s p i r i t o n l y when he l a n o t p l a c a t e d w i t h a s a c r i f i c e e v e r y t h r e e
years. I f a household f a i l s t o do s o , t h e y may e n c o u n t e r h i s
wrath and become greedy. Greed w i l l t h e n b r i n g m i s f o r t u n e t o
t h a t household i n t h e form o f i l l n e s s o r d e a t h .
A v e r y i m p o r t a n t d e i t y i s Tamphungma, t h e f o r e s t s p i r i t , who
is b e l i e v e d t o be a s o u r c e of e v i l . A s p o i n t e d o u t by Sagant
(19691, more i l l n e s s and bad luck is a t t r i b u t e d t o t h i s s p i r i t
t h a n any o t h e r Limbu d i v i n i t y . She i s c a l l e d t h e ban deutd i n
Nepali. Tamphungma l i v e s on t h e o u t s k i r t s of homesteads, on t h e
edge of f o r e s t s , and a l o n g t r a i l s . She h a s power o v e r numerous
n a t u r e d i v i n i t i e s , which s h e u s e s t o harm p e o p l e who f a i l t o p l a c -
a t e h e r demands w i t h f r e q u e n t o f f e r i n g s . She should be worshipped
on a l l o t h e r r i t u a l o c c a s i o n s o r s h e w i l l become angry and harm
t h o s e who f o r g e t h e r . I n a d d i t i o n , each household should s e t
a s i d e a s p e c i a l time once a y e a r t o worship h e r a l o n e . T h i s is
u s u a l l y done on t h e edge o f t h e f o r e s t o r i n t h e f i e l d s , and
a l t h o u g h a shaman should perform t h e r i t u a l and make t h e s a c r i f i c e
of a chicken o r o t h e r animal, t h e household head i s a l s o a b l e t o
perform t h i s ceremony, a s happened on t h e o c c a s i o n t h a t I w i t -
nessed i t . According t o Sagant (1969:115), Tamphungma i s h e l d
r e s p o n s i b l e f o r a c c i d e n t s and f a l l s , b u t where I d i d f i e l d w o r k ,
such m i s f o r t u n e s , i f r e s u l t i n g i n d e a t h , were i n v a r i a b l e a t t r i b -
u t e d t o sogha, t h e s p i r i t s of t h o s e who d i e by v i o l e n c e .
Such s p i r i t s r e s i d e n e a r t h e s p o t s where t h e y o r i g i n a l l y d i e d
i n human form. They a r e f o r e v e r a t t e m p t i n g t o ' c a u s e o t h e r people
t o d i e i n t h e same f a s h i o n . L i m ~ ub e l i e v e t h e y can be c o n t r o l l e d
by shamans such a s t h e m n g b a , who have s p e c i a l knowledge of
t h e i r whereabouts and t h e powers t o c a p t u r e them.9 One o l d man
t o l d me t h a t t h e y can o n l y be h e l d i n c a p t i v i t y f o r t h r e e y e a r s ,
and t h e n t h e ceremony must b e performed a g a i n . The r e s p o n s i b i l i t y
f o r i t s performance l i e s w i t h t h e c l o s e s t l i v i n g r e l a t i v e s , who
a r e a l s o i n t h e g r e a t e ~ tdanger o f b e i n g harmed by t h e s e s p i r i t s .
Should a shaman n o t perform t h e ceremony p r o p e r l y , o r s h o u l d h e
f a i l t o c a p t u r e them, t h e y w i l l c o n t i n u e t o p l a g u e t h e l i v i n g .
They can be r e c o g n i z e d by t h e i r a c t i v i t i e s around t h e household,
s u c h a s broken p o t s , s t r a n g e n o i e e s a t n i g h t o r o t h e r u n e x p l a i n -
a b l e e v e n t s . They have many o f t h e c h a r a c t e r i s t i c s of p o l t e r g e i s t
i n o u r s o c i e t y . They do n o t go t o t h e l a n d of the dead b u t remain
t o f o r e v e r c r e a t e uncomfortable a n d d i s a s t r o u s s i t u a t i o n s f o r t h e
living.
Because o f t h e n a t u r e o f t h e s e s p i r i t s , f u n e r a l s of t h o s e who
have d i e d a t t h e i r hand are i n e x a c t r e v e r s e t o a normal f u n e r a l .
The b o d i e s a r e n o t b u r i e d i n Limbu cemeteries, b u t a r e b u r i e d i n
t h e j u n g l e , away from t h e a c t i v i t i e s o f everyday l i f e . They are
b u r i e d a s r a p i d l y a s p o s s i b l e . The o r i f i c e s of t h e body a r e
c l o s e d o f f , and t h e body i s b u r i e d f a c e down, a s opposed t o a
normal, face-up b u r i a l . A f t e r t h e b u r i a l , which i s s u p e r v i s e d by
a mangba, t h e p a r t i c i p a n t s a r e c l e a n s e d and p r o t e c t e d by c h a r c o a l
smeared on t h e f o r e h e a d . On r e t u r n i n g from t h e b u r i a l a r e a , a
mock b a t t l e e n s u e s among t h e p a r t i c i p a n t s , symbolizing t h e d e s t -
r u c t i v e f o r c e s t h a t a r e a t hand. The mangba t h e n sets up h i s
a l t a r a n d , a f t e r h a v i n g gone i n t o a t r a n c e , l o c a t e s and c a p t u r e s
t h e s p i r i t s , which a r e p l a c e d i n a h o l e and ' k i l l e d ' by f i r e . No
wake f o l l o w s t h e b u r i a l , n o r are t h e names of t h o s e who d i e d men-
t i o n e d . Only t h r e e y e a r s l a t e r w i l l t h e y be remembered, p r o v i d i n g
t h e shaman h a s done h i s work t o p e r f e c t i o n , when t h e y w i l l a g a i n
be s o u g h t o u t and ' k i l l e d ' .
I n c o n t r a s t , t h o s e who d i e normal d e a t h s a r e g i v e n a p r o p e r
b u r i a l and a f e a s t ( b h a r k h i ) (L) s h o r t l y a f t e r t h e f u n e r a l . A t
t h i s f e a s t , which s h o u l d t a k e p l a c e t h r e e d a y s a f t e r d e a t h f o r a
woman and f o u r d a y s a f t e r d e a t h f o r a man, t h e d e c e a s e d ' s s o u l i s
s e n t on i t s journey t o t h e underworld. The s o u l must journey t o
i t s d e s t i n a t i o n v i a a l o n g , p e r i l o u s r o a d , a t t h e end o f which i s
a l a d d e r t h a t l e a d s t o t h e demon who g u a r d s t h e underworld
(YemorBj). The s o u l of t h e dead i s o c c a s i o n a l l y accompanied by
t h e shaman, e s p e c i a l l y i f t h e r e a r e i n d i c a t i o n s t h a t i t h a s n o t
t a k e n t h e journey, b u t r e m a i n s t o p e s t e r t h e l i v i n g . YemorSj i s
d e s c r i b e d a s a h o r r i b l e c r e a t u r e who ' e a t s ' men and l i v e s on d e a t h
H e h a s a s p o t where he s t o r e s t h e heads o f dead p e o p l e he h a s
e a t e n . One woman t o l d me t h a t he e a t s e v e r y t h i n g - h o u s e s , t o o l s ,
a n i m a l s and men. H e i s a f i e r y , s t r i n g y - h a i r e d , f i e r c e c r e a t u r e ,
w i t h o u t e y e s . One Limbu t o l d m e he was t o o h o r r i b l e t o imagine
and c o u l d n o t p o s s i b l y d e s c r i b e him. O t h e r s claimed t h e y d i d n o t
know what h e looked l i k e , s i n c e t h e y had n e v e r s e e n him. Many
Limbu d o n o t b e l i e v e h e e x i s t s a t a l l , and a r e c o n t e n t t o t h i n k
t h a t t h e s o u l merely g o e s t o a p l a c e of p e a c e after d e a t h .
Because o f hind11 i n f l u e n c e s , a few Limbu b e l i e v e t h e s o u l i s
r e b o r n a c c o r d i n g t o t h e laws of ka~m,b u t t h e p e o p l e t h a t I knew
b e s t d i d n o t r u l e o u t t h e i d e a of a l a n d of t h e dead, even i f
t h e y a c c e p t e d t h e n o t i o n o f karma. A s n o t e d e a r l i e r , t h e g e n e r a l
Limbu c o n c e p t i o n is t h a t a p e r s o n p o s s e s s e s seven o r e i g h t ' s o u l s '
The i d e a of r e b i r t h i s e a s i l y i n c o r p o r a t e d i n t o t h e Limbu view of
l i f e a f t e r d e a t h . G e n e r a l l y , t h e y a c c e p t t h e n o t i o n t h a t a per-
s o n ' s f a t e i s w r i t t e n on t h e f o r e h e a d a t b i r t h . I have f r e q u e n t l y
h e a r d p e o p l e s i g h a p a t h e t i c a l l y i n t i m e s of extreme h a r d s h i p t h a t
a p e r s o n ' s f a t e was determined a t b i r t h and n o t h i n g c o u l d be done
a b o u t it.
Other s o u r c e s of d i s e a s e , m i s f o r t u n e and d e a t h a r e l i v i n g
human b e i n g s who p o s s e s s i n n a t e s u p e r n a t u r a l powers, and, because
of g r e e d , u s e t h e s e powers a g a i n s t t h e i r f e l l o w man. The w i t c h
(boksa/boksi) may b e . e i t h e r male o r female and may assume t h e
shape of an animal, e s p e c i a l l y a c a t , and genera1l.y a t t a c k s a t
night.
I am u n c e r t a i n a s t o how a w i t c h i s i d e n t i f i e d , b u t two w i t c h e s ,
both o l d and widowed, were b e l i e v e d t o r e s i d e i n Terhathum Bazaar.
One was an o l d Brahman woman a b o u t s e v e n t y - f i v e , who was t h e o n l y
f u l l - t i m e beggar i n t h e a r e a . The o t h e r was a l s o a n o l d widowed
woman, b u t I never l e a r n e d h e r i d e n t i t y . Limbu a r e e x t r e m e l y
r e l u c t a n t t o d i s c u s s t h e i d e n t i t y of w i t c h e s , f o r f e a r t h e y w i l l
h e a r t h e c o n v e r s a t i o n and become angry: They a r e n o t s o a f r a i d
t o d i s c u s s w i t c h e s i n g e n e r a l , o r t h e i r h a b i t s and behaviour
p a t t e r n s , b u t t h e y do n o t l i k e t o i d e n t i f y them w i t h s i n g l e
i n d i v i d u a l s . I was t o l d t h a t w i t c h e s were more p l e n t i f u l e l s e -
where i n Limbuan t h a n i n t h e Bazaar a r e a . T h i s was a t t r i b u t e d to
t h e l a r g e number of shamans i n t h e a r e a , who had t h e powers t o
keep them a t bay.
Divination and M i n g
Limbu shamans d i v i n e i n a number o f ways. The t e c h n i q u e s t h e y
u s e a r e r e l a t e d t o t h e d i f f e r e n t s i t u a t i o n s o f i l l n e s s and m i s -
f o r t u n e . The most f r e q u e n t t e c h n i q u e u s e d f o r minor a c h e s a n d
p a i n s i s rice d i v i n a t i o n . The p a t i e n t o r c l i e n t p r e s e n t s t h e
shaman w i t h a c o i n , which h e p l a c e s i n a b r a s s p l a t e . H e t h e n
t a k e s a h a n d f u l o f r i c e , c o v e r s t h e c o i n , and s e p a r a t e s t h e r i c e
i n t o s i x small p i l e s . I was t o l d t h a t f o u r o f t h e s e r e p r e s e n t e d
t h e d i r e c t i o n s and two o f them Limbu d e i t i e s . I n one c a s e , t h e
shaman t o l d m e t h a t two o f t h e p i l e s symbolized Yuma and Theba
Sammang. The shaman t h e c o u n t s t h e g r a i n s o f r i c e i n e a c h p i l e -
even numbers s i g n i f y i n g one t h i n g and odd numbers a n o t h e r . I n
t h i s way, h e i s a b l e t o d e t e r m i n e t h e s e v e r i t y o f t h e i l l n e s s ,
i t s c a u s e , t h e d i r e c t i o n from which it came, and t h e c o u r s e o f
a c t i o n t o be taken.
O c c a s i o n a l l y shamans w i l l t a k e t h e p u l s e o f a p a t i e n t and
d e t e r m i n e t h e i l l n e s s . A t a wedding I a t t e n d e d , one o f t h e g u e s t s
f a i n t e d . Two shamans were p r e s e n t . One h e l d t h e p a t i e n t and t o o k
h i s p u l s e b e a t . A f t e r a few moments, h e d e c l a r e d t h a t t h e man had
been a t t a c k e d by Tamphungma, t h e j u n g l e s p i r i t . H e c h a n t e d a few
mntm t o t h i s s p i r i t , and g r a d u a l l y t h e p a t i e n t r e v i v e d . H e t o l d
m e t h i s would n o t f r e e t h e man from t h e g r a s p o f Tamphungma, b u t
was o n l y a temporary measure. On r e t u r n i n g home, t h e man would
have t o c a l l i n a shaman who would p e r f o r m a p G d t o Tamphungma
on h i s b e h a l f .
A s s t a t e d e a r l i e r , a l l i l l n e s s and m i s f o r t u n e a r e t h o u g h t t o
have s u p e r n a t u r a l c a u s e s . I n extreme cases, t h e d i v i n a t i o n a n d
c u r e r e q u i r e e l a b o r a t e p r e p a r a t i o n s on t h e p a r t of t h e 64- and
are e x p e n s i v e f o r t h e p a t i e n t . The p a t i e n t and h i s f a m i l y m u e t
f e e d t h e shamarl w h i l e h e i s i n a t t e n d a n c e . They s h o u l d a l s o
s u p p l y him w i t h l i b e r a l q u a n t i t i e e o f b e e r , liquor and tobacco.
The payment o f t h e shaman f o l l o w s t h e c u r e . I was t o l d t h a t
u n s u c c e s e f u l c u r e s r e q u i r e no payment, b u t t h a t a s u c c e s s f u l c u r e
would sometimes r e q u i r e as much a s t w e n t y or t h i r t y r u p e e s . The
amount would b e d e t e r m i n e d a c c o r d i n g t o t h e t i m e t h e shaman s p e n t
with t h e p a t i e n t . Sometimes payment i s i n c a s h , b u t more f r e q u -
e n t l y , i t c o n s i s t s o f goods s u c h as c l o t h i n g o r g r a i n .
Many t i m e s , t h e s t a t e o f i n v o l u n t a r y p o s s e s s i o n c o n t i n u e s f o r
y e a r s , o r i n r a r e cases, t h r o u g h o u t o n e ' s l i f e , w i t h o u t t h e v i c t i m
becoming a shaman. Simple p o s s e s s i o n by a d e i t y i s n o t t h e o n l y
s i g n t h a t one i s t o become a shaman. One must a c q u i r e a t e a c h e r ,
o r r a t h e r , more a c c u r a t e l y , t h e t e a c h e r must d i s c o v e r t h e p a t i e n t
and l e a r n t h e w i l l of t h e d e i t y . Limbu i n s i s t t h i s knowledge
comes t o t h e t e a c h e r a s a r e s u l t o f t h e d e i t y ' s own w i s h e s , n o t
the patient's or the teacher's. The t e a c h e r might l e a r n t h i s i n
a dream, o r i n a s t a t e o f t r a n c e , o r t h r o u g h some o t h e r d i v i n e
omen. H e t h e n p a y s t h e v i c t i m a v i s i t , i n f o r m i n g him o f t h e
w i s h e s o f t h e d e i t y . The t e a c h e r , who i s h i m s e l f a p r a c t i s i n g
shaman, t h e n b e g i n s t o t e a c h t h e p a t i e n t t h e d m and t h e
t e c h n i q u e s of h i s a r t , which i n c l u d e d i v i n a t i o n , t h e c o n s t r u c t i o n
o f a n a l t a r , and how t o make and u s e t h e shamanic p a r a p h e r n a l i a -
t h e costume, t h e drum and t h e v a r i o u s f e t i s h e s .
I n v a r i a b l y , t h e p a t i e n t r e j e c t s t h e c a l l t o become a shaman.
Few d e s i r e t o become shamans b u t , a t l e a s t c o n s c i o u s l y , would
r a t h e r b e c u r e d o f t h e i r p o s s e s s i o n t h a n t o t a k e on a t r a d e which
r e q u i r e s much t i m e and e f f o r t and few rewards. I never m e t a
w e a l t h y Limbu shaman. The p r a c t i s i n g shaman i s f r e q u e n t l y t a x e d
b o t h p h y s i c a l l y and m e n t a l l y . During major f e s t i v a l s , s u c h a s
D a s a l , h e i s i n g r e a t demand and o f t e n goes d a y s w i t h o u t s l e e p .
F r e q u e n t l y , h i s own f a m i l y i s n e g l e c t e d , a s w e l l a s h i s f i e l d s .
The r e m u n e r a t i o n f o r h i s s e r v i c e s seldom e q u a l s t h e l o s s e s t h a t
he s u f f e r s a s a r e s u l t o f n e g l e c t i n g h i s own a g r i c u l t u r a l work.
F u r t h e r m o r e , most o f t h e shamans I m e t had l a r g e f a m i l i e s . One
shaman had e i g h t c h i l d r e n . The v a l u e o f a l a r g e f a m i l y i s g r e a t ,
o n c e t h e c h i l d r e n have r e a c h e d t h e a g e where t h e y a r e a b l e t o h e l p
i n t h e f i e l d s , b u t w h i l e t h e y a r e young, t h e y o n l y r e p r e s e n t more
mouths t o f e e d .
S p i r i t p o s s e s s i o n i n d i c a t i n g t h e c a l l t o shamanic a p p r e n t i c e -
s h i p u s u a l l y o c c u r s a t a n e a r l y age. One shaman, a yeba, was
f i r s t p o s s e s s e d a t age e i g h t by t h e s p i r i t Samdongm3 Y e j u l i , a
household s p i r i t of h i s m o t h e r ' s b r o t h e r . H i s family c a l l e d a
shaman on a number of o c c a s i o n s , w i t h t h e i n t e n t i o n of c u r i n g t h e
boy, w i t h o u t s u c c e s s . F i n a l l y , a yeba from Panchthar d i s t r i c t
l e a r n e d of h i s p l i g h t and v i s i t e d t h e boy, t e l l i n g him t h a t he
was t o become a yeba. He t a u g h t him t h e munclhwn of Nahen and how
t o c o n t r o l t h e Y e j u l i s p i r i t . The yeba t o l d me t h a t a t f i r s t he
r e j e c t e d t h e i d e a , b u t a f t e r much coaxing from h i s gum, he
d e c i d e d t h a t he would become an a p p r e n t i c e . H i s a p p r e n t i c e s h i p
was s h o r t , n o t l a s t i n g more t h a n two y e a r s . He t h e n began t o c a l l
t h e s p i r i t a t w i l l and have s u c c e s s i n c u r i n g p e o p l e who became
ill a s a r e s u l t o f Nahen o r by w i t c h e s . O c c a s i o n a l l y , however,
even t o d a y , he h a s d i f f i c u l t y i n c o n t r o l l i n g Y e j u l i , and some-
t i m e s t h e d e i t y 'comes on him' w i t h o u t b e i n g summoned. While
v i s i t i n g my home, he became p o s s e s s e d , and f e l l i n t o a t r a n c e f o r
a p e r i o d o f two o r t h r e e h o u r s . T h i s shaman a l s o s e r v e d i n t h e
B r i t i s h Gurkhas from 1943 t o 1951. During t h a t p e r i o d , he seldom
p r a c t i s e d a s a shaman, b u t on h i s d i s c h a r g e he a g a i n took up t h e
art.
A t f u n e r a l s , shamans a r e c a l l e d t o 'purchase' t h e b u r i a l p l o t
from a s p i r i t t h a t r e s i d e s a t t h e cemetery, and a t wakes they c a l l
upon the s p i r i t s of the dead t o accept t h e o f f e r i n g s of the l i v i n g .
Frequently, a t wakes, two o r t h r e e shamans w i l l make t h e o f f e r i n g s
t o t h e deceased's s p i r i t . They a l s o ask t h e guests and kinsmen t o
observe the end of t h e p o l l u t i o n period ' t h a t has been observed by
t h e deceased's c l o s e s t kinsmen. They i n s t r u c t t h e s p i r i t through
chants t o depart from t h i i world and make h i s journey t o the land
of the dead. They do not go i n t o t r a n c e on t h i s occasion, but i f
t h e r e a r e i n d i c a t i o n s t h a t the s p i r i t of t h e deceased has not l e f t
h i s e a r t h l y place of residence, they might be c a l l e d upon t o go
i n t o a trance and accompany him on h i s journey.
Although s a c r i f i c e s a r e made t o t h e j u n g l e d i v i n i t i e s , e s p e c i a l l y
Tampungma, on even t h e most minor o f r i t u a l o c c a s i o n s , t h e y s h o u l d
b e p a c i f i e d w i t h a s p e c i a l ceremody once a y e a r . On t h i s o c c a s i o n
a shaman i s c a l l e d i n by t h e head o f t h e household. H e c o n s t r u c t s
a s p e c i a l a l t a r i n t h e j u n g l e o r i n a f i e l d n e a r t h e homestead,
c o n s i s t i n g o f a small p l a t f o r m and o f f e r i n g s o f r i c e , w a t e r , and
b e e r . H e seats h i m s e l f i n f r o n t o f t h e a l t a r a n d c h a n t s t h e mndhum.
The ceremony i s c o n c l u d e d w i t h a s a c r i f i c e o f a c h i c k e n t o Tampungma
( S a g a n t 1969) .
On t h e numerous o c c a s i o n s such a s t h o s e d e s c r i b e d above, t h e
Limbu shaman s e r v e s h i s p e o p l e a s a p r i e s t , as w e l l as d i v i n e r ,
h e a l e r , and s p i r i t medium. During s u c h r i t e s , h i s a b i l i t i e s t o
assume a t r a n c e and t o m a k e ' c o n t a c t w i t h t h e s u p e r n a t u r a l a r e n o t
n e a r l y s o i m p o r t a n t a s are h i s a b i l i t i e s t o recite t h e mund)lwn and
t o make o f f e r i n g s t o t h e h o s t o f d e i t i e s i n t h e L i h u pantheon.
I n d e e d , on most o f t h e s e o c c a s i o n s , h e d o e s n o t g o i n t o t r a n c e o r
c a l l upon h i s t u t e l a r y s p i r i t h e l p e r . I n s t e a d , h i s knowledge of
myth and r i t u a l f a r outweigh h i s m a g i c a l powers, and t h e psycho-
pomp becomes a p e t i t i o n e r .
R e g a r d l e s s of e t h n i c a f f i l i a t i o n , a l l shamans i n Limbuan a r e
aware o f t h e p r a c t i c e s o f o n e a n o t h e r . I t h i n k t h e r e h a s been a
m u t u a l borrowing o f i d e a s , dress, and o t h e r p a r a p h e r n a l i a f o r many
years.
B a s i c d i f f e r e n c e s a r e s t i l l a p p a r e n t . Non-Limbu shamans d o n o t
s e r v e a s p r i e s t s . They d o n o t o f f i c i a t e a t h a r v e s t r i t u a l s o r l i f e -
c y c l e ceremonies. I n s t e a d , t h e y a r e almost e x c l u s i v e l y concerned
w i t h t h e d i a g n o s i s of d i s e a s e and m i s f o r t u n e due t o e v i l s p i r i t s ,
w i t c h e s , and t h e l i k e .
Rex L. Joma
1. I n a s l i g h t l y d i f f e r e n t v e r s i o n t h i s p a p e r was p r e s e n t e d a t
t h e Nepal Symposium a t t h e S c h o o l of O r i e n t a l and A f r i c a n
S t u d i e s , U n i v e r s i t y o f London, i n t h e summer o f 1973. The
symposium w a s c h a i r e d by P r o f e s s o r C. von FGrer-Haimendorf.
The o r i g i n a l t i t l e was ' A S h o r t D i s c u s s i o n of Limbu Shamanism'
I would l i k e t o t h a n k t h e p a r t i c i p a n t s o f t h a t symposium f o r
t h e i r criticisms, comments, a n d s t i m u l a t i n g d i s c u s s i o n s on
t h i s a n d o t h e r e t h n o g r a p h i c t o p i c s i n Nepal.
I wish t o t h a n k t h e R e s e a r c h F o u n d a t i o n of t h e S t a t e Univer-
s i t y of Stony Brook f o r a Summer G r a n t i n Aid which made
t h e completion of t h i s paper possible.
I n a d d i t i o n t o t h e t y p e s o f shamans d e s c r i b e d i n t h i s p a p e r ,
Terhathum Limbu a l s o r e c o g n i z e t h e y m , d e s c r i b e d i n d e t a i l
by S a g a n t i n h i s a r t i c l e . During my f i e l d w o r k , I n e v e r en-
c o u n t e r e d a p r a c t i c i n g ywna. Our cook (see S h i r l e y Kurz i n
t h i s v o l u m e ) , who became p o s s e s s e d on a number o f o c c a s i o n s ,
w a s o f t e n d e s c r i b e d a s ' o n h e r way t o becoming a ywna', b u t
t h e d i s t i n c t i o n s between a y m and yema/yeba were n e v e r made
c l e a r t o me. I d i d not encounter t h e o t h e r r e l i g i o u s specia-
l i s t s mentioned by S a g a n t .
Note t h e s i m i l a r i t i e s t o t h e d e s c r i p t i o n of t h e Sunuwar
puirnbo's a l t a r a s d e s c r i b e d by F o u r n i e r i n t h i s volume.
Introduction
P r o p o r t i o n a t e l y , a q u a r t e r o f t h e p o p u l a t i o n c o n s i s t s o f Indo-
N e p a l i c a s t e s , ( e s p e c i a l l y C h e t r i , Brahman, S a m n y a s i ) ; one q u a r t e r
i s o f s p e a k e r s o f T i b e t a n d i a l e c t s (Sherpa and B h o t i a ) ; o n e h a l f
i s Limbu. My i n v e s t i g a t i o n was c o n c e r n e d p r i m a r i l y w i t h s o c i a l ,
p o l i t i c a l and economic f a c t o r s . I o n l y t o u c h e d upon some p a r t i c u -
l a r a s p e c t s o f Limbu r e l i g i o n . I know t h a t my m a t e r i a l i s l i m i t e d
a n d r a i s e s more q u e s t i o n s t h a n i t a n s w e r s , b u t I am p r e s e n t i n g i t
j u s t a s I g a t h e r e d it, i n hopes t h a t it w i l l c o m p l e t e , i n one way
o r a n o t h e r , t h e i n f o r m a t i o n t h a t J o n e s and Kurz g a t h e r e d a l i t t l e
f a r t h e r s o u t h , i n t h e r e g i o n of Terhathum. I have d e l i b e r a t e l y
a v o i d e d as much as p o s s i b l e any a n a l y s i s o r i n t e r p r e t a t i o n .
Various t y p e s o f p r i e s t s
H e h a s s p e c i a l g e a r ( d i v e r s e n e c k l a c e s , sometimes a t u r b a n ,
e t c . . . . ) b u t he d o e s n o t p o s s e s s a r o b e o r a h a r n e s s of hand b e l l s .
The i n s t r u m e n t he u s e s most o f t e n i s t h e b e l l . F i n a l l y , i n t h e
area o f c u l t u r a l c l a s s i f i c a t i o n s , h e i s a s s o c i a t e d w i t h t h e c a t e -
g o r i e s o f t h e u p p e r p a r t ( t h o ) , (L) t h e f r o n t o r p r i m o g e n i t i v e
(tagcvuz) (L) , and t h e r i g h t .
Very c l o s e l y r e s e m b l i n g t h e phedangma, i f n o t p e r h a p s i d e n t i c a l
t o him, i s t h e c a t e g o r y of samba p r i e s t s (Chemjong 1967:21).
I n a d d i t i o n , t h e r e are o t h e r r e l i g i o u s f u n c t i o n a r i e s c a l l e d
mangpa o r mang t u k p a , ' t h o s e who s u f f e r by t h e s p i r i t s ' , who a r e
a l s o s u b j e c t t o t r a n c e and p o s s e s s i o n . Among them, i n t h e Mewa
Khola, are t h e laymen c a l l e d kukusing, e s p e c i a l l y women, who seem
t o c o r r e s p o n d t o t h e N e p a l i b o k s i . O t h e r s become p o s s e s s e d by t h e
s p i r i t , Yuma. The p r i n c i p a l i n s t r u m e n t i s t h e drum (@hy2i?im) of
t h e jmkri. They wear a l o n g r e d and w h i t e robe, a t u r b a n resem-
b l i n g t h e r o y a l crown of Y u m a , and a h a r n e s s o f hand b e l l s analogous
t o t h o s e o f t h e b i j m - and t h e jGkrYi.
Violence as t h e s i g n a n d power of t h e p r i e s t s
The r e t r e a t i n t h e forest
This r e t r e a t t o t h e f o r e s t t h a t we b r i e f l y mentioned i n t h e
c a s e o f T a t e , t h e phedungm of Syamba, i s a theme t h a t f r e q u e n t l y
recurs i n accounts describing t h e f i r s t s t a g e s of a vocation.
The f o l l o w i n g i s a n o t h e r r e p o r t made by a layman i n Libang. I t
concerns t h e ' f l i g h t t o t h e f o r e s t ' of a bijuwz o f Signenem of
t h e Pembasong c l a n . The b i j m z was named Dhan Rup. He h a s been
dead f o r about t e n y e a r s .
T h i s theme of t h e f l i g h t i n t o t h e f o r e s t p o s e s p a r t i c u l a r
q u e s t i o n s I am p r e s e n t l y u n a b l e t o anqwer. The Limbu who mention
it a l w a y s i n s i s t on t h e r e s p o n s i b i l i t y o f t h e ban j h d k r i , t h e
m a s t e r s p i r i t s o f t h e N e p a l i jzkri. Only l a t e r do t h e y e x p l a i n
t h a t t h e Limbu e q u i v a l e n t s o f t h e ban j G k r i a r e t h e s p i r i t s o f
Tampungma, Toksongba, e t c . ... Furthermore, t h e informants o f t e n
c o n t r a d i c t e a c h o t h e r . Some o f them deny t h e f a c t t h a t a Limbu
phedungmz c a n be a t t r a c t e d by ban j h z k r i and r e t r s a t t o t h e
f o r e s t . O t h e r s u b s c r i b e t o t h i s p o s s i b i l i t y b u t make a d i s t i n c -
t i o n between t h e f a t e o f t h e Limbu p r i e s t s and t h a t o f t h e N e p a l i
h i . The f o r m e r , ' c a n , i f n e e d b e , come back t h e m s e l v e s ' .
T h a t would n e v e r b e p o s s i b l e f o r t h e l a t t e r , who 'must always be
c a l l e d b a c k ' o r e l s e t h e y might d i e . F i n a l l y , t h e ' f l i g h t t o t h e
f o r e s t ' i s n o t a n i n d i s p e n s i b l e s t e p i n t h e v o c a t i o n of a Limbu
p r i e s t . N e i t h e r Huktusa, t h e phedangma n o r Kapoba, t h e ~ W M t, o
mention o n l y t h e most h i g h l y r e g a r d e d p r i e s t s o f Libang, under-
went s u c h an e x p e r i e n c e .
Observation of t h e s e f a c t s l e a d s u s t o e s t a b l i s h a p o s s i b l e
l i n k between h e r e d i t y and p r i e s t h o o d . However, t h e f a c t s a r e
d i v e r s e l y i n t e r p r e t e d by t h e v a r i o u s i n f o r m a n t s .
P a t r i l i n e a l a f f i l i a t i o n is recognized i n t h e case of t h e
phedangm. But i t i s n o t c o n c l u s i v e , t h e y s a y , a s a r e l i g i o u s
phenomenon. Only m a t r i l i n e a l a f f i l i a t i o n would b e . I t i s on t h e
s i d e o f t h e maternal a n c e s t o r s t h a t r e l i g i o u s h e r e d i t y i s sought.
Tungwabe, Dhan Rup and t h e bijuwa' o f Tempe a r e a l l bijuwd b e c a u s e
t h e i r m o t h e r ' s b r o t h e r was. I t i s t h e same i n t h e c a s e o f Kapoba,
p r i e s t o f Yuma. I n Muktuba's f a m i l y l i n e , t h e f a c t t h a t t h e
g r a n d f a t h e r was a p h e h n g m a i s e x p l a i n e d by g o i n g back s t i l l
f u r t h e r t o a maternal ancestor.
T h i s f i l i a t i o n may s k i p g e n e r a t i o n s . Muktuba e x p l a i n s t h i s
r e l i g i o u s phenomenon by a comparison w i t h t h e c o l o u r o f t h e b i t c h -
dog's fur: 'My b i t c h h a s r e d f u r , s h e h a s b l a c k p u p p i e s ...'
R e l i g i o u s f i l i a t i o n e x i s t s o n l y w i t h i n t h e l i m i t e d framework
of each category of p r i e s t s . A b i j w d cannot give b i r t h t o a
phedangma, a n d v i c e v e r s a . The f a t h e r o f t h e bijuwti Lungwasa was
a phedmrgma. T h i s f a c t i s n o t s i g n i f i c a n t o n t h e r e l i g i o u s l e v e l .
However, h i s m o t h e r ' s b r o t h e r was h i m s e l f a b i j w d , and it i s by
t h e l a t t e r t h a t Lungwasa's v o c a t i o n i s e x p l a i n e d .
I t i s w i t h r e f e r e n c e t o t h e r e l i g i o u s f i l i a t i o n on t h e m a t e r n a l
s i d e t h a t Muktuba e x p l a i n s how t h e p r i e s t s a p p e a r e d i n Limbu
country i n general. I n t h e b e g i n n i n g t h e r e was a p h e h n g m a , t h e n
a b i j m z from whom descended a l l t h e p r i e s t s (of t h e s e two c a t -
e g o r i e s ) who a r e a l i v e t o d a y . Among t h e Limbu, r e s i d e n c e i s
p a t r i l o c a l . Only m a t r i l i n e a l f i l i a t i o n c o u l d p e r m i t t h e p r i e s t s
t o a p p e a r i n a l l t h e c l a n s a n d a l l t h e v i l l a g e s . When he c a l l s
h i s m a s t e r - s p i r i t s , t h e phedanyma c i t e s a v e r y l o n g l i t a n y o f
phedangma names. I t i s p o s s i b l e t h a t t h e enumeration i s intended
t o p r o v e h i s r e l a t i o n s h i p w i t h t h e v e r y f i r s t phedangma, t h e one
b e l o n g i n g t o t h e g r o u p o f t h e Ten Limbu.
The f u t u r e p r i e s t i s d a n g e r o u s
U n t i l t h e end o f h i s a p p r e n t i c e s h i p and e s p e c i a l l y d u r i n g t h e
p e r i o d i n which t h e s i g n s o f t h e v o c a t i o n become m a n i f e s t , t h e
f u t u r e p r i e s t i s c o n s i d e r e d d a n g e r o u s . I t i s s a i d t h a t he
a t t r a c t s t h e c r u e l l e s t s p i r i t s o f t h e c r e a t i o n . P o s s e s s e d , he
h a r b o u r s them and becomes t h e i r i n s t r u m e n t . H e i s i d e n t i f i e d
w i t h t h e s e m a s t e r - s p i r i t s by t h o s e who s a y , ' h e i s a s h i - y a . l 6
H e i s compared t o a s o r c e r e r , f s h i - r e ) . H e is feared. Modemba,
a layman, t e l l s how t h e b i j u w z , T a l e , had t e r r o r i z e d h i s neigh-
bours before submitting t o h i s vocation.
I had t h o u g h t t h a t t h e t e r m shi-ya d e s i g n a t e d o n l y t h e f u t u r e
b i j m z whose i d e n t i t y had n o t y e t been r e v e a l e d by t h e m a s t e r -
s p i r i t during a trance. I a l s o thought t h a t only t h e possessed
c o u l d be dangerous. The t e s t i m o n y o f Muktuba, t h e phedangma,
s h e d s d o u b t on t h i s n o t i o n . H e a g a i n r a i s e s t h e problem o f t h e
n a t u r e of t h e r e l a t i o n s h i p s e x i s t i n g between e a c h c a t e g o r y o f
p r i e s t s and t h e w o r l d of s p i r i t s .
Even o u t s i d e t h e h o u s e h o l d , t h e p r i e s t is a t h r e a t t o t h e
community a s a whole. Phungba, one o f my main i n f o r m a n t s i n
Libang, s a y s t h a t a s h i - y a l i v e d n e a r h i s house. H i s wife w a s
pregnant. he c a l l e d t h e phedangma and a s k e d him t o b l o c k t h e
p a t h (lam sakma). The phedangma made a s m a l l hedge o f i n t e r l a c e d
p l a n t s on t h e p a t h between t h e two h o u s e s . The n e i g h b o u r , l e a r n -
i n g t h e s t a t e o f h i s w i f e , r e f r a i n e d from e n t e r i n g d u r i n g t h e
e n t i r e pregnancy and even s e v e r a l months a f t e r t h e b i r t h . 'If
h e had come,' s a i d Phungba, ' h e would have s h r i e k e d b e f o r e
e n t e r i n g , 'thapu s h e shamo!' 'Throw a s h and embers!', i n o r d e r
t h a t t h e s p i r i t s he had w i t h him would b e chased away.'
Indramaya l i v e s t o d a y i n t h e v i l l a g e o f Y a k t e l i i n t h e Maewa
Khola. A s a n a d o l e s c e n t , s h e l i v e d w i t h h e r p a r e n t s i n Libang.
While a t t e n d i n g a b i j m d dance one day s h e was p o s s e s s e d . Subse-
q u e n t t o t h i s i n c i d e n t s h e f e l l s i c k . A pheciangma f i n a l l y r e v e a l e d
h e r ' w a y ' ; s h e a l s o was t o b e a c o n s e c r a t e d p r i e s t e s s o f Yuma.
I n f a c t , i t would seem t h a t a l l t h e s i g n s o f a v o c a t i o n p r e v i -
o u s l y d e s c r i b e d t a k e o n t h e c h a r a c t e r o f o b v i o u s symptoms o n l y l o n g
a f t e r t h e e v e n t . The t r a n c e i s a c t u a l l y n o t t h e e x c l u s i v e s i g n o f
a v o c a t i o n . Among laymen, i t c a n r e s u l t from t h e d i s p l e a s u r e o f
s p i r i t s s u c h a s K e m s a , Miku, Dungdungguey a n d s t i l l o t h e r s , some
o f whom a r e c o n s i d e r e d a s s o c i a t e d w i t h t h e human body. Possession
c a n o c c u r f o r i n s t a n c e among t h e k u k u s i n g sorcerers who w i l l n e v e r
become p r i e s t s . Moreover, t r a n c e s a n d p o s s e s s i o n a r e n o t i n d i s p e n -
sable i n r e c o g n i z i n g a c a l l i n g . The c a s e o f t h e p h e d a n g m , Muktuba,
seems c o n v i n c i n g i n t h i s r e g a r d . C e r t a i n l y it is t r u e t h a t o n c e
i n i t i a t e d , bijuwd a n d ywraa a c t a c c o r d i n g t o t h e c l e a r l y i n s t i t u -
t i o n a l i z e d behaviour of t h e possessed i n trance. But t h e c l e a r l y
d e f i n e d c h a r a c t e r o f t r a d i t i o n a l r i t u a l s p e r f o r m e d by c o n f i r m e d
p r i e s t s i s s e e m i n g l y q u i t e d i f f e r e n t from t h e b e h a v i o u r t h a t p r e -
c e d e s t h e a p p r e n t i c e s h i p a n d t h e master's i n s t r u c t i o n . I n o t h e r
words, t h e i l l n e s s o f t h e f u t u r e p r i e s t , n o matter what symptoms
may h a v e p r e c e d e d i t , ' s e e m s t o b e c o n s i d e r e d i n t h e m a j o r i t y o f
cases, a s a n o r d i n a r y i l l n e s s . The t r e a t m e n t , a t l e a s t a t t h e
beginning, is n o t p a r t i c u l a r l y s i g n i f i c a n t . A s i n any i l l n e s s , a l l
c a t e g o r i e s o f p r i e s t s t a k e t u r n s a t t h e p a t i e n t ' s b e d s i d e . Bij-
a n d p h e d a n p , y m and o n g s h i , sometimes e v e n jGkri a n d l a - ,
e a c h a c c o r d i n g t o h i s own methods, l o o k f o r t h e s p i r i t s o r g o d s who
may b e r e s p o n s i b l e f o r t h e e v i l and who must b e p r o p i t i a t e d . But
t h e r e a r e many o t h e r s . Did Tampungma o r Toksongba s t e a l o n e o f
t h e p a t i e n t ' s s o u l s ? Does t h e t i g e r o r b u z z a r d e a t h i s e n t r a i l s ?
IS it a n a t t a c k o f b a d - d e a t h (soghal o r o f a woman who d i e d i n
c h i l d b i r t h ( s u ~ u ~ ) Is ? t h e e v i l due t o t h e j e a l o u s y o f a n e i g h b o u r
p e r s o n i f i e d by Nahen o r t h e c u r s e o f a n e x t o f k i n ? O r i s it t h e
d i s p l e a s u r e of t h e h o u s e h o l d d i v i n i t i e s Yuma o r Okwanama who com-
p l a i n t h a t t h e y have been f o r g o t t e n ? Is i t t h e a t t a c k o f a s o r -
c e r e r , and i s it n e c e s s a r y t o s u c k t h e body (phingwa) (L) i n o r d e r
t o e x t r a c t t h e c a u s e o f e v i l i n t h e form o f a h a i r , a s m a l l s t o n e ,
o r a g r a i n o f r i c e ? Is it t h e s p i r i t o f t h e monkey (saba sam) (L)
o r t h e ' s o u l s ' o f c o r p s e s ( l e t sam) (L) i n t h e t o m b s t o n e s ( s u t
l a g ) ( L ) ? I n t h e c a s e o f a young g i r l , s i c k i n Libarlg i n 1966,
1 4 r e l i g i o u s p r a c t i t i o n e r s f o l l o w e d e a c h o t h e r a t h e r b e d s i d e and
performed i n less t h a t two weeks, 70 t o 8 0 r i t u a l s .
If t h e a p p e a r a n c e o f t h e v o c a t i o n i s n o t r e v e a l e d , t h e v a r i o u s
p r i e s t s a r e sometimes prompted t o compare t h e i r d i a g n o s i s , whether
t h e y f o l l o w e a c h o t h e r o r a c t t o g e t h e r i n c o n c e r t . What seems i n -
t e r e s t i n g i s t h a t t h e i r methods a r e d i f f e r e n t d e p e n d i n g on t h e
c a t e g o r y t o which t h e y b e l o n g .
Y u m and b i j m 5 a c t , a t l e a s t i n p a r t , a c c o r d i n g t o s i m i l a r pro-
c e d u r e s . They c a l l upon t h e i r ' m a s t e r - s p i r i t s ' and u s e t h e p a t i e n t
a s a medium. Through t h e p a t i e n t ' s mouth, t h e ' m a s t e r - s p i r i t s '
r e v e a l t h e i r own i d e n t i t y and c o n f i r m t h e v o c a t i o n . The p r i e s t of
Yuma t h e n d i s m i s s e s Yuma. The bijuwa' accompanies h i s ' m a s t e r -
s p i r i t s ' t o t h e ' o t h e r world' a s f a r a s t h e i r mythical residence.
Then he b l o c k s t h e i r p a t h (lam s a h ) and r e t u r n s t o t h e w o r l d o f
men.
The a l t a r of Nahangma
A f t e r summoning t h e guru t h e r e g e n e r a l l y f o l l o w s a p a u s e d u r i n g
which t h e p h e d u n g m d r i n k s t h e tongba he h a s been o f f e r e d . Inside
t h e house, t h e c o n s t r u c t i o n o f t h e v a r i o u s a l t a r s o f Lumaeppa,
Nahangma, Manguenna i s completed. They a r e a l l l o c a t e d i n , t h e
u p p e r p a r t ( t h o ) o f t h e h o u s e , a g a i n s t t h e w a l l . The a l t a r o f
Nahangrna i s made o f a r e c t a n g u l a r c u s h i o n o f banana l e a v e s . A t
t h e f o u r c o r n e r s a r e bamboo s t i c k s r e p r e s e n t i n g t h e b e e r c o n t a i n e r
f i l l e d w i t h w a t e r and unfermented g r a i n . Those t h a t a r e n e a r t h e
w a l l do n o t have s t r a w s ; t h e o t h e r s have. On t h e banana l e a v e s
t h e y have s e t a p l a t e o f uncooked husked r i c e w i t h a c o i n , a l i t t l e
s a l t , g i n g e r , p e p p e r , and a s w e e t - s m e l l i n g h e r b c a l l e d ftvzgkhimba
( L ) . On t h i s p l a t e t h e r e i s a l s o a c o p p e r p o t f u l l o f w a t e r i n
which t h e y have dropped l e a v e s bound by a c o t t o n t h r e a d . A g a i n s t
t h e w a l l , a t t h e head o f t h e a l t a r and a g a i n s t a s c r e e n o f banana
l e a v e s , t h e y have p l a c e d a s h i e l d made o f s k i n . The s h i e l d i s i n
t h e c e n t r e . To t h e r i g h t o f t h e s h i e l d , from t h e v i e w e r ' s s t a n d -
p o i n t , i s a sword, t o t h e l e f t , a n a r c h d e c o r a t e d w i t h l e a v e s .
The phedungma i s i n s i d e t h e h o u s e , i n t h e h i g h p a r t , f a c i n g t h e
a l t a r of Nahangma, h i s back t o w a r d s t h e c e n t r a l p i l l a r . The r i t u a l
t o Lumaeppa may have p r e v i o u s l y been p e r f o r m e d . The women s c a t t e r
t o t h e low p a r t o f t h e house. The phedangma s i t s c r o s s l e g g e d , a
t u r b a n around h i s head, t h e sword, p o i n t up, i n h i s r i g h t hand.
H e b e g i n s r e c i t i n g t h e myth o f t h e o r i g i n o f Nahangma. Incense
b u r n s b e f o r e t h e a l t a r . The mundhum b e g i n s s o f t l y a m i d s t t h e
c r i e s o f c h i l d r e n and v a r i o u s d i s c u s s i o n s . L i t t l e by l i t t l e calm
i s e s t a b l i s h e d . The s p e c t a t o r s , f o r t h e most p a r t members o f t h e
household, l i s t e n .
D e s c r i b i n g t h e c i r c u m s t a n c e s a t l e n g t h , t h e phedungma e x p l a i n s
how S u t j u r u Suhampheba and J e l a r a Tahadongma became husband and
w i f e . They have 1 7 c h i l d r e n . They r e a l i z e b e l a t e d l y t h a t t h e i r
union i s i n c e s t u o u s . They must s e p a r a t e . They d e c i d e t o d i v i d e
t h e i r c h i l d r e n between t h e two o f them. They c o n s t r u c t a s i e v e
of g o l d and s i l v e r . The c h i l d r e n a r e thrown i n t o t h e s i e v e . E i g h t
of them p a s s t h r o u g h t h e s i e v e . They g o down t o what i s t o d a y
~ i m b uc o u n t r y . They a r e c a l l e d j e t hung, t h e E i g h t Kings. The
e i g h t o t h e r s who remain a t t h e s u r f a c e o f t h e s i e v e w i l l go up t o
t h e s k y . The l a s t o n e , c a l l e d S a k t a Bindu, i s c a u g h t i n t h e mesh.
~t i s d e c i d e d t h a t he w i l l accompany t h o s e who go t o t h e sky. His
e i g h t b r o t h e r s and h i m s e l f w i l l h e n c e f o r t h be c a l l e d t h e Nine
Kings fphang hang).
A f t e r s e t t l i n g i n t h e lower w o r l d , t h e E i g h t Kings e n c o u n t e r
v a r i o u s t r i b u l a t i o n s . They d e c i d e t o a s k f o r t h e h e l p of t h e Nine
Kings. The y o u n g e s t c h i l d i s d e s i g n a t e d a s a messenger. He g o e s
t o j o i n t h e Nine Kings i n t h e r e s i d e n c e o f Ningwa Phuma, t h e cre-
a t o r . H i s f a t h e r r e c e i v e s him and l i s t e n s t o him; h e r e f u s e s t o
l e a v e h i s f i r s t e i g h t s o n s ; b u t w i t h r e s e r v a t i o n s he f i n a l l y con-
s e n t s t o l e t S a k t u Bindu, t h e n i n t h s o n , descend towards the
domain o f t h e E i g h t Kings.
I n p e r f o r m i n g t h e d i v i n a t i o n , t h e phedangma f o l l o w s c e r t a i n
patterns. H e f i r s t must d e t e r m i n e i n which d i r e c t i o n t h e c h i c k e n
s h o u l d be o r i e n t e d i n o r d e r t o r e a c h t h e domain of Nahangma. By
t h e p a t h on t h e l e f t , t h e man i s r e c o g n i z e d a s a b i j m l i , by t h e
middle, t h e laymen ( t w n i a h a n g ) , o r t h e head o f t h e house, a n d t o
t h e r i g h t , phedangma, samba, o n g s h i , even y m . T h i s p o i n t i n t h e
r i t u a l of d i v i n a t i o n a l s o p e r m i t s t h e r e c o g n i t i o n of a v o c a t i o n .
Although I am u n a b l e t o g i v e d e t a i l s o r i n t e r p r e t t h i s i n f o r m a t i o n ,
I was t o l d a b o u t an a d o l e s c e n t who had become ill and c a l l e d a
phedrmgnna t o p e r f o r m t h e r i t u a l o f Nahangma i n t h e name o f h i s
father. 'The phedangma remarked t h a t t h e p a t h s o f t h e f a t h e r and
son were n o t t h e same, t h a t t h e y must b e s e p a r a t e d o r t h e son would
d i e . The f o r m e r had t h e p a t h o f t h e layman, t h e l a t t e r was on t h e
phedangma8s p a t h . On t h i s day, two Nahangma were p e r f o r m e d ; one
f o r t h e f a t h e r , s t i l l head o f t h e h o u s e , t h e o t h e r f o r t h e son who
became a phedangnrz ' .
T h i s type of d i v i n a t i o n a g a i n p o s e s q u e s t i o n s concerning t h e
r e l a t i o n s h i p between t h e p r i e s t a n d t h e w o r l d o f s p i r i t s . I a t t e n -
d e d t h e Nahangma s e v e r a l t i m e s . Only o n c e was t h e phedmrgm i n a
trance. I n t h e m a j o r i t y o f t h e c a s e s he s a i d a f t e r w a r d s , t h a t h i s
p r e d i c t i o n s were b a s e d on an i n t e r p r e t a t i o n o f h i s s h u d d e r i n g o r
h i s v i s i o n s , i d e a s t h a t h i s m a s t e r - s p i r i t s h a d g i v e n him.
During t h e e n t i r e t i m e t h a t t h e phedmrgma o f f e r s t h e l i v e c h i c k e n
b e f o r e t h e a l t a r o f Nahangma, t h e h e a d o f t h e house a n d t h e p h e c h q m
h i m s e l f d o a war d a n c e . Standing before t h e a l t a r , they both shout.
The layman waves h i s sword, y e l l s , s t a m p s h i s f e e t . He t u r n s a r o u n d
i n circles several times. The phedangma ( o n l y i n c e r t a i n c a s e s ob-
s e r v e d ) t u r n s t o w a r d s him, t a k e s t h e sword a n d w i t h t h e p o i n t traces
a c i r c l e on t h e g r o u n d a r o u n d t h e layman. Once t h e l a y m a n ' s s o u l
( m u k m sam) (Chemjong 1961:358) f i n d s a p l a c e , t h e phedrmgma t e l l s
i t t o b e s t r o n g a n d h e a l t h y a n d t o s t a y i n t h e co-lung.
Then t h e phedmgma t u r n s t o w a r d s h i s a s s i s t a n t . H e e i t h e r g i v e s
Nahangma's c h i c k e n t o him o r p u t s it on t h e ground. He t h r o w s some
a c h e t d t o w a r d s t h e a n i m a l . He t a k e s t h e b r a s s p o t . H e removes t h e
l e a v e s a n d p o u r s w a t e r on t h e c h i c k e n ' s h e a d . I f t h e chicken shakes
i t s e l f o f f , i t i s a s i g n t h a t Nahangma a c c e p t s t h e o f f e r i n g . I once
saw a c h i c k e n t h a t r e f u s e d t o d r y o f f . T h i s w a s a s i g n o f r e f u s a l .
The h e a d o f t h e h o u s e a n d h i s w i f e were u p s e t . F i n a l l y , a f t e r a
l a s t t r y , t h e c h i c k e n shook i t s e l f d r y a n d t h e f a m i l y l a u g h e d w i t h
relief.
3 . No m a t t e r how t h e v o c a t i o n w a s d i v u l g e d d u r i n g t h e i l l n e s s
( t r a n c e o r p a t h ) and r e g a r d l e s s o f t h e c a t e g o r y o f t h e p r i e s t
o f f i c i a t i n g , i t i s f i n a l l y t h e phedangma and t h e phedangma a l o n e
who r e v e a l s t h i s v o c a t i o n . H e d o e s it e a c h t i m e he o f f i c i a t e s a t
t h e Nahangma i n h i s c l i e n t ' s house. He t h e ~ e f o r ebecomes t h e
spokesman f o r t h e community who r e c o g n i z e s t h e f u t u r e p r i e s t .
Apprenticeskip
A c t u a l l y t h e d u r a t i o n of t h e a p p r e n t i c e s h i p appears r a t h e r
long. I t l a s t e d t h r e e y e a r s f o r t h e b i j m - o f Tempe, and t h e
ywna of Tjungjipung, b u t t h e s e c a s e s seem r a r e . Kapoba, r e p u t e d
t o be t h e b e s t ywncl i n t h e t h r e e v a l l e y s , s t u d i e d f o r e i g h t o r
nine y e a r s with h i s mother's brother. BijuwZ Lungwaba's master
l e f t f o r Assam a f t e r t e a c h i n g f o r f o u r y e a r s , b u t t h i s a p p r e n t i c e -
s h i p was s a i d t o be incomplete. The phedangma Kule began h i s
a p p r e n t i c e s h i p a t 24 and f i n i s h e d a t 31. I t i s s a i d t h a t phedung-
ma Muktuba's a p p r e n t i c e s h i p l a s t e d n i n e y e a r s .
The a s s o c i a t i o n between t h e master and d i s c i p l e seeems d i f f e r -
e n t , depending on whether it i s a q u e s t i o n of phedangm on t h e
one hand, o r ywna and b i j u u z on t h e o t h e r .
I t i s a t t h e e n d o f the a p p r e n t i c e s h i p t h a t t h e m a s t e r would
g i v e h i s d i s c i p l e t h e g e a r he w i l l l a t e r u s e .
1. A h e a d d r e s s c a l l e d wasang i s made o f a c i r c u l a r s u p p o r t
w i t h c i r c u l a r s e c t i o n s a n a l o g o u s t o a crown. The m a t e r i a l s c o n s i s t
of a straw pad, c o v e r e d w i t h c l o t h on which cowrie s h e l l s (bagu)
are sewn. I n t h i s s u p p o r t t h e y i n s e r t p o r c u p i n e q u i l l s (oz;buk)
and f e a t h e r s i n s i x d i s t i n c t g r o u p s . The p r e d o m i n a r ~ t f e a t h e r s a r e
t h o s e o f t h e wado b i r d , p e r h a p s t h e Gracula r s l i g i o s a (Chemjong
1961:272; T u r n e r 1 9 3 1 : 5 1 9 ) . I n t h e v a r i o u s headdresses I observed
t h e r e were a l s o f e a t h e r s from t h e cock (wa), t h e samdm~gwa (&he
i n NepZli: t h e Lophophorus impejanus) t h e r e d - f o o t e d p a r t r i d g e
c a l l e d khewa i n Limbu and cydkhuro i n NepZli, t h e p e a c o c k , c a l l e d
mera i n Limbu, and mGEr i n NepBli, a m i g r a t o r y b i r d c a l l e d
karangewa i n Limbu, t h e b u z z a r d (muya i n Limbu), t h e Himalayan
p h e a s a n t c a l l e d tikwa i n Limbu and k d l i j i n N e p Z l i , and a long-
t a i l e d b i r d ( c a l l e d mekempu i n Limbu), u n i d e n t i f i e d b u t s a i d t o
l i v e m a i n l y i n yangsingba t r e e s ( S c h i m WaZZichii) and a s s o c i a t e d
w i t h t h e c u l t o f a i tdbare. A t t a c h e d t o t h i s h e a d d r e s s and hang-
i n g dvwn t h e back o f t h e bijuwZ i s a l o n q b r a i d made o f a band o f
b l a c k c l o t h w i t h a r e d pompom a t t h e end ( y a burko).
3. A l o n g p l e a t e d r o b e c a l l e d ya jama i s h e l d a t t h e w a i s t by
a s t r i p o f c o t t o n p a s s e d t h r o u g h a hem-like b e l t . It is usually
w h i t e and p l e a t e d and d e c o r a t e d w i t h two wide r e d h o r i z o n t a l
bands, one a t t h e l e v e l o f t h e t h i g h s , t h e o t h e r a t t h e c a l v e s .
The ywna's g e a r a l s o i n c l u d e s t h e f o l l o w i n g :
5. A b e l l , a bone h o r n , and a d a g g e r ( t h u r m i ) a n a l o g o u s t o
t h e phedcnzgmus a r e i n c l u d e d i n t h e i n v e n t o r y .
6. A y a k ' s t a i l is included.
The phedangnm's g e a r i n c l u d e s n e i t h e r r o b e s , n o r b e l t s w i t h
b e l l s , n o r s a c k s . I n c e r t a i n c a s e s he o f f i c i a t e s w i t h n o t h i n g on
h i s head. I n o t h e r c a s e s he h a s a t u r b a n o r a t l e a s t a N e p a l i
hat. I t i s s a i d t h a t i n t h e p a s t , t h e p h e d a n g m had a c h a r a c t e r -
i s t i c headdress.
The i n i t i a t i o n of a p r i e s t e s s of ~ w n a l l
I a t t e n d e d t h e i n i t i a t i o n of a p r i e s t e s s o f Yuma i n t h e Mewa
Khola. The ceremony t o o k p l a c e i n t h e l a t t e r ' s own house and i n
t h e n e i g h b o u r i n g f i e l d s . The main p a r t i c i p a n t s were t h e p r i e s t -
e s s , h e r m a s t e r and a p h e d a n g m . To d e s i g n a t e such a r i t u a l , t h e
Limbu o f t e n u s e t h e N e p a l i word vafisCvaZi ( s u c c e s s i o n o f gener-
a t i o n s ) . T h i s name evokes t h e way Yuma s i n c e t h e b e g i n n i n g h a s
c o n t i n u e d t o e n d u r e and m a n i f e s t h i m s e l f . L e s s f r e q u e n t l y , t h e
Limbu e x p r e s s i o n yama d i n g m s i n g i s u s e d . Approximately 60
p e o p l e were p r e s e n t : n e i g h b o u r s from t h e h a m l e t , r e l a t i v e s from
o t h e r v i l l a g e s , ' f o l l o w e r s ' o f t h e m a s t e r yuma and of t h e phed-
rmgma. Today t h i s ceremony i s becoming more and more r a r e . I t
n e c e s s i t a t e s very heavy expenses from the i n i t i a t e ' s household.
A buffalo, two sheep, t h r e e hogs, several goats, pigeons, m r e
than 2 0 chickens, f i s h , honey, several dozen eggs and numerous
pieces of f r u i t . In order t o feed 60 people, r i c e , s p i r i t s and
beer a r e a d d i t i o n a l expenses. The r i t u a l s l a s t t h r e e days. We
w i l l summarize t h e sequence of events. Two s e r i e s of ceremonies
take place a t the same time but they remain c l e a r l y separate, i n
d i f f e r e n t places, and only come together f o r a moment toward the
middle of the second day. These a r e the r i t e s conducted by the
phedangma and t h e r i t e s conducted by t h e two p r i e s t s of Yuma, the
master and h i s d i s c i p l e . The most important r i t u a l sequences
occur a t the a l t a r of Yuma s e t up i n the i n i t i a t e ' s house and a t
the 'monumental' a l t a r of Yuma, constructed temporarily i n a
terraced f i e l d near t h e residence. Other places a r e used f o r
secondary r i t u a l s and appear i n the account below.
A f t e r p u t t i n g on a l l h i s g e a r , t h e master b e g i n s r e c i t i n g t h e
f i r s t 'mwzdhm t o Yuma' . One a f t e r t h e o t h e r , he w i l l p l a y each
of t h e i n s t r u m e n t s i n a s o l o . F i r s t he p l a y s t h e cymbals and
t h e n t h e drum. Then he p l a y s t h e drum and cymbals t o g e t h e r .
F i n a l l y , he a g a i n p l a y s t h e drum a l o n e . For most of t h e ceremony,
t h e d i s c i p l e w i l l accompany h e r m a s t e r with t h e cymbals, t h e n
toward t h e end of t h e r i t u a l , w i t h t h e drum. The two p r i e s t s s i t
c r o s s - l e g g e d f a c i n g t h e a l t a r i n t h e lower p a r t of t h e house (yo).
While he p l a y s t h e drum, t h e m a s t e r c h a n t s t h e myth of Yuma. The
d i s c i p l e r e p e a t s each. c o u p l e t a f t e r him .as soon a s he has f i n i s h e d
(sanglangoba) (L). Toward t h e end o f t h e r i t u a l , t h e m a s t e r
d i r e c t s t h e p o s s e s s i o n of h i s d i s c i p l e , while she t a k e s h e r drum
and dances i n a t r a n c e b e f o r e t h e a l t a r .
On t h e t h i r d d a y , a f i f t h mwzdhum t o Yuma i s p e r f o r m e d i n t h e
house. I t i s i d e n t i c a l t o t h a t of t h e p r e v i o u s evening. Once
t h e d i s c i p l e h a s gone i n t o a t r a n c e , t h e m a s t e r l e a v e s t h e a l t a r
and l e t s h e r p r o p h e s y f o r t h e p e o p l e who were u n a b l e t o o b t a i n
t h i s f a v o a r t h e p r e v i o u s e v e n i n g . Toward m i d n i g h t t h i s f i f t h
mundhum e n d s . Around 1.00 a.m., a f i n a l r i t u a l i s p e r f o r m e d
i n s i d e t h e house. The m a s t e r r e c e i v e s t h e p r e s t a t i o n s from h i s
d i s c i p l e and t h e payment f o r h i s s e r v i c e s (money, an enormous
b a s k e t o f meat, a n d o t h e r g o o d s ) . H e t h e n d i s m i s s e s h i s d i s c i p l e .
A t t h i s t i m e he p r e d i c t s h e r f u t u r e and g i v e s h e r some l a s t a d v i c e
w h i l e t h e phedangma r e c e i v e s t h e p r e s t a t i o n s f o r h i s p a r t i c i p a t i o n
i n t h e c e r e m o n i e s (money, meat 1 .
The ceremony l a s t s a h a l f . hour. I t takes place near the
c e n t r a l p i l l a r o f t h e house. The phedangma and m a s t e r Yuma a r e
s i d e by s i d e . The d i s c i p l e f a c e s them. The members o f h e r
f a m i l y and t h e c o r t e g e i r e a d y t o l e a v e , are l i n e d up n e x t t o them.
A s w i t h t h e ywna, t h e d i s c i p l e w i l l g r e e t h i s m a s t e r on the
r o a d . I n a winnowing box, he p l a c e s 30 r u p e e s , s p i r i t s and meat.
I n exchange h i s m a s t e r g i v e s him h i s g e a r .
P h i Zippe Sagan t
L i A U ywna (master a d d i s c i p l e ) b e a t l n c ~t h e i r
drums d u r i n g the i n i t i a t i o n ceremony
A PRELIMINARY REPORT ON THE PUIMBO AND THE
NGIAMI - THE SUNUWAR SHAMANS OF SABRA
The Sunuwar c o n s t i t u t e a s m a l l a g r o - p a s t o r a l p o p u l a t i o n of
Nepal. They l i v e i n E a s t No. 2 and No. 3 d i s t r i c t s between t h e
Tamba and Mauling r i v e r s . l According t o R . S h a f e r (1966:3) t h e y
a r e l i n g u i s t i c a l l y c l a s s i f i e d i n t h e 'Bodic Division, E a s t
Himalayish S e c t i o n , Western Branch, Bahing U n i t ! of t h e Sino-
Tibetan languages.
The v i l l a g e o f S a b r a , where my i n v e s t i g a t i o n t o o k p l a c e i n
1969-70, i s l o c a t e d on t h e S a b r a Khola, a t r i b u t a r y o f t h e Likhu
Khola. The v i l l a g e i s composed o f d i v e r s e homesteads and h a m l e t s .
I l i v e d i n Khaping, a h a m l e t c o n s i s t i n g o f 4 2 d w e l l i n g s o c c u p i e d
by t h e Sunuwar.
Introduction
A t p r e s e n t , t h e r e a r e o n l y t h r e e puimbo and.ngiami i n S a b r a :
a puimbo i n Khapin, a puimbo i n K e r a b h o t e , a n o t h e r i n N i g a l e and
a ngiami i n B e s s a r a b i . Khargabahadur Sunuwar who i s a l s o a puimbo
from Khaping i s p r e s e n t l y s e r v i n g i n t h e army i n I n d i a .
A Sunuwar shaman during a adanca
The Calling and Apprenticeship of the Puimbo or Ngiami
Fig.1
L i n e a g e o f Sarnarbahadur, puimbo o f Khaping
4 Garndar
? Botul
4 Baherupsi
A Samarbahadur (57 y e a r s )
L i n e a g e o f Mayadevi, ngiami o f B e s s a r a b i
0 Mayadevi (46 y e a r s )
A : h a s been a puimbo
Upon r e a d i n g t h e s e v a r i o u s e x p e r i e n c e s , it becomes e v i d e n t
t h a t t h e puirnbo's o r n g i a m i ' s v o c a t i o n i s i n i t i a t e d i n t h e f o r e s t ,
t h a t i s , i n t h e e v i l world o f w i l d b e a s t s and h o s t i l e s p i r i t s . In
t h i s r e g i o n , where a d u l t s a r e r e l u c t a n t t o e n t e r , t h e r e a r e
numerous s t o r i e s o f p e o p l e b e i n g i n j u r e d , devoured o r l o s t i n t h e
jungle. C h i l d r e n go t o l i v e t h e r e f o r s e v e r a l d a y s , w i t h o u t food
i n the company of e l v e s and m a l e v o l e n t s p i r i t s . The v i l l a g e r s a r c
c e r t a i n t h a t having s u c c e s s f u l l y passed t h i s test, t h e f u t u r e
puimbo i s marked o u t and f a v o u r e d by t h e awesome d e i t i e s . They
a r e a l l p l e a s e d by t h i s , and i n t h e i r c o n t a c t s w i t h t h e f u t u r e
puimbo, t r y t o o b t a i n c e r t a i n s i g n i f i c a n t f a v o u r s , which w i l l
augur w e l l f o r t h e f u t u r e .
I t i s p o s s i b l e f o x b o t h p a r t n e r s o f a m a r r i a g e Lo be p o s s e s s e d ,
I have h e a r d o f a c a s e o f a Sunuwar c o u p l e i n P i r t i where t h e
husband was a puimbo and t h e w i f e a n g k m i .
The puimbo o r n g i a h i s a i d e d i n h i s d u t i e s by a h e l p i n g s p i r i t
who a p p e a r s a t t h e t i m e o f t h e young shaman's c a l l i n g and who
delegates t o t h e novice .
h i s powers (tung) (S) These p r o t e c t i v e
s p i r i t s do n o t a l l have t h e same powers. There a r e f o u r t y p e s o f
powers, e a c h a s s o c i a t e d with a p a r t i c u l a r species of p l a n t life:
- kldu tmg. This i s the most important power. It is a
type of bamboo. lo
3. baZa: shoulders.
11. a t y p e o f p a t t e r n w i t h f o u r l a r g e d o t s i s engraved i n r e l i e f .
The f o u r d o t s a r e : a ) b d t s h e r : a d i v i n i t y of t h e r o a d s ; 31
b ) d i y o b a t t i ( N ) : a s m a l l c l a y o i l lamp; c ) mndir ( N ) :
a Hindu temple; d ) sang ( N ) ; t h e puimbo's conch. The l a s t
o f t h e s e d o t s , ( d l , s t r a d d l e s t h e s i d e s A and C o f t h e
murtsil.
12. murtsiz: t h i s i s t h e t h r e e - s i d e d t a p e r e d end o f t h e handle
where t h r e e M g a a r e s c u l p t u r e d . These t h r e e snakes
a r e : a ) k d l i M g ( N ) : t h e b l a c k snake; b ) padm
(N) kuli: t h e snake d i v i n i t y o f t h e l o t u s ;
C) astra ( N ) ku2i: t h e armed snake.
To t h e h a n d l e of @h&agzWa r e a t t a c h e d r e d and w h i t e c l o t h r i b -
bons ( w a r s h i ) t h a t a r e o f f e r e d by t h e c l i e n t . A t t h e t i m e o f t h e
major p u b l i c Sunuwar r i t u a l s , e a c h s i d e o f t h e d r u m i s d e c o r a t e d
w i t h p a i n t . During an i m p o r t a n t r i t e , t h e m e m b e r o f t h e coomunity
who o f f e r s t h i s r i t u a l , d e c o r a t e s b o t h f a c e s o f t h e shaman's drum.
On t h e f e m a l e s i d e , h e s t a r t s by t r a c i n g i n w h i t e a l l around the
edge, a s e r i e s of lozenge shapes d i v i d e d h o r i z o n t a l l y i n t o e q u a l
p a r t s . The t o p h a l f o f t h e l o z e n g e r e p r e s e n t s t h e mountains; t h e
b a s e t h e p l a i n s ; and t h e d i v i d i n g l i n e t h e r i v e r . Above t h e top-
most p o i n t s h e p a i n t s i n d o t s t h e stars. I n t h e c e n t r e o f t h e
d h y z g r o , h e draws an o c t a g o n i n t h e form o f two crosses, t h e one
superimposed o v e r t h e o t h e r t o form an 8 - p o i n t e d s t a r . One cross
i s w h i t e , t h e o t h e r y e l l o w o r r e d . 32 F i n a l l y a t the t o p o f t h e
w h i t e c r o s s , he i n d i c a t e s t h e s t a r s by means of f o u r d o t s ( r e d and
w h i t e a l t e r n a t e l y ) . On t h e male s i d e , he a g a i n draws 2 0 w h i t e t r i -
a n g l e s d e p i c t i n g t h e mountains, e v e r y t h r e e summits a r e surmounted
by 6 f i n e l y c u r v e d l i n e s r e p r e s e n t i n g a rainbow, above which he once
more d o t s i n t h e Milky Way. I n t h e c e n t r e o f t h e drum, he p a i n t s
a t i r s u z ( N ) ,g i v a ' s t r i d e n t , a t t h e b a s e o f which he o u t l i n e s
two l i t t l e s q u a r e s , e a c h c o n t a i n i n g a c r o s s ; on e i t h e r s i d e o f t h e
t r i d e n t , h e draws, i n w h i t e a s a l w a y s , a moon (on t h e l e f t ) and a
s u n (on t h e r i g h t ) . Whatever t h e r i t u a l , it w a s always t h e same
m o t i f s t h a t w e r e reproduced.
GHIL KZrtik 5 t o 10 r u p e e s ; 1
3 days jar o f b e e r , c o n t a i n -
Mangsir i n g 2 pdthi; 1 g o a t ' s
foot; 1 chicken's leg;
1 g t o m ; 2 rna'na' o f
parched r i c e ; 1 piece
of cloth for the tur-
ban; k a s h i e - t a k i ; 1
w a r s h i ( r e d and white
ribbons) f o r the
phurbu a h d f o r t h e
$hy@rd; . I.&der
( r e d and white r i b -
bons) f o r t h e l a n c e .
113
Name o f r i t e Month Duration Remuneration
A t t h e b e g i n n i n g o f t h e second a c t , t h e p a t i e n t l e f t t h e c o r n e r
where s h e was l y i n g and s a t between t h e two wooden p i l l a r s t h a t
s u p p o r t e d an upper s t o r y and t h e r o o f i n g . Having invoked a long
l i s t o f s p i r i t s , t h e puimbo a g a i n f e l l i n t o a t r a n c e . H e p l a y e d
t h e dhyZgro, a d d r e s s i n g h i m s e l f sometimes t o t h e f e m i n i n e s i d e
and sometimes t o t h e m a s c u l i n e , depending upon t h e s e x of t h e
s p i r i t of which he was s p e a k i n g . 42 A t one p o i n t , a f t e r h a v i n g
p a s s e d h i s ghzj8gro t o someone, he s e i z e d h i s l a n c e and p l a c e d it
i n t h e h e a r t h among t h e embers and a s h e s . When t h e p o i n t began t o
glow, he d i r e c t e d it towards t h e p a t i e n t . H e repeated t h i s process
s e v e r a l times, t h e n he b r a n d i s h e d h i s l a n c e towards t h e f o u r p o i n t s
o f t h e e a r t h . F i n a l l y he p o i n t e d it t a w a r d s t h e p a t i e n t , who was
p r o g r e s s i v e l y assuming a p r o n e p o s i t i o n . H e then drove t h e lance
i n t o t h e ground i n f r o n t of t h e d o o r . Having p l a c e d t h e s a c r i -
f i c i a l egg n e a r h i s l a n c e , he asked f o r a b l a c k hen and h e l d it by
t h e wings i n h i s r i g h t hand w h i l e t w i r l i n g h i s p h w b u i n t h e l e f t .
With t h e p o i n t o f h i s phurbu, he touched t h e s h o u l d e r s of t h e
p a t i e n t 4 3 and spun t h e c a c k l i n g , winged c r e a t u r e above t h e p a t i e n t ' s
head. H e d i d t h i s s e v e r a l t i m e s b e f o r e throwing t h e hen and t h e
phurbu o u t s i d e o f t h e house i n t o t h e y a r d . T h i s was t h e end o f
t h e second a c t .
A f t e r p u t t i n g on h e r u n d e r s k i r t ( g E g r i ) , she went q u i c k l y i n t o
a t r a n c e , dancing and humming a l i t a n y i n a f a l s e t t o v o i c e accan-
panied by h e r dhyzgro. She q u i c k l y l o c a t e d t h e e v i l s p i r i t and
o r d e r e d him t o l e a v e Yambahadur. The s p i r i t demanded a white hen.
The neighbours, awakened by t h e n g i a m i ' s drumming, came t o g e t h e r
t o h e l p w i t h t h e c u r a t i v e ceremony.
Conc Zusion
I n s p i t e o f t h e growing i n f l u e n c e o f Hinduism i n t h e e a s t o f
Nepal, r e s u l t i n g from t h e demographic t h r u s t of t h e Brahmans and
C h e t r i s , t h e puimbo a n d ngiami r e t a i n t h e i r c l i e n t e l e and c o n t i n u e
t o t r a i n f u t u r e shamans. A s h e a l e r , g u i d e and s o o t h s a y e r , t h e
puimbo remains t h e most i n f l u e n t i a l f i g u r e o f h i s community. The
day when t h e r e w i l l be enough d o c t o r s , c h e m i s t s and t e a c h e r s i n
t h e r e g i o n , t h e puimbo's d a y s w i l l b e numbered, f o r h i s f u n c t i o n
w i l l no l o n g e r have any meaning f o r t h e Sunuwar s o c i e t y .
A Zain F o u z n i e r
T h i s i n v e s t i g a t i o n took p l a c e between Auguet 1969 and
February 1970, w i t h i n t h e framework of t h e RCP Nepal of the
CNRS. I wish t o thank M r . C. J e s t , who was a t t h a t t i m e
t h e d i r e c t o r . I a l s o wish t o thank M i s s G. S t e i n and
M r . A.W. Macdonald, who were k i n d enough t o r e a d t h i s manu-
s c r i p t and o f f e r me numerous s u g g e s t i o n s . The t r a n s l i t e r -
a t i o n system used f o r t h e SunuwZri i s my own. For the
Nepali, I used t h a t of R.L. Turner (1965).
23. Although t h e r e a r e n o t i g e r s a t t h i s a l t i t u d e b u t o n l y
p a n t h e r s (Panthers u n c i a ) , t h e Sunuwar a l w a y s s p e a k o f
p a n t h e r s a s i f t h e y were t i g e r s .
~t i s p o s s i b l e t h a t dader i s a d e f o r m a t i o n o f &'&r
T i b e t a n ' d i v i n a t i o n - a r r o w ' (Nebesky-Wojkowitz 1956b:365-368).
dar i n T i b e t a n means ' s t a n d a r d o r w a r - f l a g ' , see J a s c h k e
(1969:251).
F o r t h e c o l o u r s , t h e Sunuwars u s e whitewash f o r w h i t e , t h e
y e l l o w o f t h e tastsi f l o w e r : E d g e w o r t h i a g a r d n e r i Mess.
( M e d i c i n a l P l a n t s of Nepal 1960 :8 ) d u b i p l a n t : R u b i a
cordifolia L i n n . ( M e d i c i n a l P h t s of Nepal 1970: 1 0 9 ) o r
r e d c l a y mixed w i t h w a t e r .
C o n c e r n i n g t h e r i k h i t a r p a n i , a l s o c a l l e d j d n a i p u r n i m 5 , see
J e s t (1966:143-152) a n d Macdonald (1972:73-80). The puimbo,
ngiami and jha=kri meet d u r i n g an e n t i r e d a y and n i g h t a t
Panch-Pokhari, n e a r t h e s o u r c e o f t h e Khimti Khola, on t h e
b a n k s o f t h e f i v e l a k e s where t h e y p l a y t h e dhy6gPO. 'Very
f r e q u e n t l y a l a k e is r e g a r d e d a s a b l a g n u s on which t h e
l i f e o f a man o r even a whole n a t i o n d e p e n d s ' (Nebesky-
Wojkowitz 1 9 5 6 b : 4 8 2 ) .
The i n i t i a t i v e i n t h e r e c r u i t m e n t o f a jGkri i s a s c r i b e d n o t
t o humans b u t t o a god who s e l e c t s o r f a v o u r s (mcdunu, N ) some
i n d i v i d u a l , t y p i c a l l y by p o s s e s s i n g him i n t h e c o u r s e o f a s e a n c e .
I n p r i n c i p l e t h e g o d ' s c h o i c e i s n o t l i m i t e d by s e x , f a m i l y l i n e ,
c a s t e o r quota. I n f a c t f e m a l e s ( u s u a l l y c a l l e d dhdmini, N ) a r e
r e l a t i v e l y r a r e ; I m e t w i t h none who performed sGances, though
g r o u p s o f them were s e e n i n a c t i o n a t f a i r s ( s e e b e l o w ) . ' Vocation
i s n o t supposed n e c e s s a r i l y t o r u n i n f a m i l i e s , though i t may do
s o . I n Dewsa t h e p a t r i l i n e a l d e s c e n d a n t s o f t h e m y t h i c a l Thulung
f i g u r e Salewa a r e s a i d t o i n c l u d e jGkri t o t h i s v e r y day, and i n
Lokhim a c e r t a i n j h z k r i was esteemed on t h e g r o u n d s t h a t h i s
g i f t s came b o t h from ' h i s own p e o p l e ' and h i s m o t h e r ' s . A s we
have n o t e d , t h e t r i b a l p r i e s t i s g e n e r a l l y supposed t o be immune
from v o c a t i o n .
An e p i s o d e from t h i s p e r i o d o f a ji%kril s c a r e e r i s r e c o u n t e d
i n t h e f o l l o w i n g s t o r y ( v e r s i o n by Ph o f Mukli) 5 .
'Baginanda was an o f f i c i a n t (nokcho) o f l o n g ago. During h i s
i n i t i a t o r y p e r i o d when he needed t o make h i s drum, he c a l l e d h i s
gods o r s p i r i t s , and h i s god (deuta', N ) gave him t h e t r e e f o r h i s
drum ( a c r o s s t h e Dudh Kosi r i v e r ) a t t h e p l a c e c a l l e d Bangdel
( n e a r Sungdel, ? = Saungdel on maps), H e c o l l e c t e d a c o u p l e o f
a s s i s t a n t s from t h i s v i l l a g e and t h e y went o f f t o make t h e drum.
The t r e e t u r n e d o u t t o be i n t h e garden (bzri, N ) o f one o f the
l o c a l B a n g d i l e s , who a s k e d them what t h e y were up t o . 'This i s
t h e t r e e my t u t e l a r y s p i r i t ( g u m , N) h a s g i v e n m e f o r a drum;
t h a t ' s why w e have come t o c u t i t , ' s a i d Baginanda. So t h e y
made t h e drum and covered t h e e n d s w i t h h i d e .
T h i s s o r t o f thiin, w i t h minor v a r i a t i o n s , i s f a i r l y s t a n d a r d ,
b u t I d o u b t i f it is t h e s u b j e c t l o c a l l y o f any d e t a i l e d o r
systematic exegesis. I n what i s n o d o u b t t h e o l d e r and l e s s
a c c u l t u r a t e d s t y l e , a l t h o u g h a thiin i s b u i l t , t h e f o c u s o f i n t e r e s t
i s t h e huseo (Lokhim) o r hoptarcg ( e l s e w h e r e ) . T h i s i s a n a n i m a l
which i n t h e c o u r s e o f t h e r i t e i s hung above t h e o f f i c i a n t ' s h e a d
and r e c e i v e s o f f e r i n g s o f b e e r s p l a s h e d from g o u r d s k e p t on t h e
thiin. Depending p a r t l y on t h e h o u s e h o l d e r ' s means, i t i s e i t h e r
t h e f r o n t h a l f o f a p i g , o r a f o w l (which may b e hung up l i v i n g ) ;
a g e n e r a t i o n ago a p a r t i c u l a r l y r e p u t e d o f f i c i a n t i n Mukli u s e d t o
s u s p e n d a f r o g (piihd, N , a l a r g e a n d e d i b l e v a r i e t y ) ' a s a s u b -
s t i t u t e f o r a man, b e c a u s e i t was n o t p o s s i b l e t o k i l l men'.
On one o c c a s i o n i n Lokhim t h e f o w l w a s hung from t h e e i g h t h a n d
t o p m o s t r u n g o f a l a d d e r on t h e d o w n h i l l w a l l o f t h e h o u s e .
On e i t h e r s i d e were t i e d b r a n c h e s o f kiiuzo, a n d a s p r i n g o f t h i s ,
bound t o g e t h e r w i t h a p h u r k e i n t o a s o r t o f wand, was i n s e r t e d i n
the rafters. H a l f way up t h e l a d d e r w a s t i e d ( c G d n u , N ) t h e dhoZ
which, some o f t h e t i m e , w a s b e a t e n s i m u l t a n e o u s l y w i t h a $hyd?igro
and a b r a s s p l a t e . The l a t t e r may b e s t r u c k i n d i f f e r e n t l y w i t h a
l e n g t h o f h o r n , t h e back o f a k n i f e , o r a t w i g .
E v e n t u a l l y p o s s e s s i o n i s s i g n a l l e d by s h a k i n g and t h e j h d k r i
c a n answer q u e s t i o n s ( k u l i~r a ? ~lya'itnu o r bhannu, N ; t h e same
e x p r e s s i o n i s used o f a jGbi r e p o r t i n g t h e r e s u l t s o f a d i v i n a -
t i o n ) . Q u e s t i o n s a r e p u t i n a r a p i d , u r g e n t t o n e o f v o i c e and a r e
a d d r e s s e d t o God (Parmesura, N ) . They o f t e n i n c l u d e a r e q u e s t for
t h e utmost p o s s i b l e c l a r i t y . I n s p i t e of t h i s , t h e r e p l y i s a p t
t o be c r y p t i c ; however t h e jakri can a f t e r w a r d s u s u a l l y g i v e
f u r t h e r e x p l a n a t i o n . There may be more t h a n one o f t h e s e q u e s t i o n -
answer s e s s i o n s i n a s 6 a n c e . I t is i n t e r e s t i n g t h a t they a r e
o r d i n a r i l y h e l d i n ~ e p a l i ,even when t h e j h d k r i i s a Thulung;
t h e one h e l d by a Jubu p r i e s t i n t h e c o u r s e o f h i s day-time
a n c e s t r a l r i t e was a n e x c e p t i o n . The s e s s i o n s d i d n o t o c c u r a t
Sinbure' s e s s i o n s , nor a r e they a necessary f e a t u r e o f t h e ' l a r g e
s e a n c e s ' fthuZo c i n t d ) which a r e o r used t o be h e l d a f t e r a d e a t h
c l a s s i f i e d a s bad o r u n n a t u r a l , i n o r d e r ' t o k i l l t h e s i u p ' , i . e .
t o d i s p o s e of t h e p a r t i c u l a r l y dangerous s p i r i t t h a t has r e s u l t e d .
The m a j o r i t y of d a n c e s c o n t a i n an a c t ( i n t h e t h e a t r e ' s s e n s e
o f t h e word) v e r y s i m i l a r t o t h a t d e s c r i b e d by Hosten (1909:681-2)
under t h e t i t l e , ' C u t t i n g t h e road t o heaven'. Scene 1 i s p r e p -
a r a t o r y . The p a t i e n t o r t h o s e a t r i s k s i t on t h e v e r a n d a h , and
t h e r o a d i s symbolized by a c o t t o n t h r e a d o r t h r e a d s s e v e r a l f e e t
l o n g r u n n i n g from them t o a s t r u c t u r e e r e c t e d i n t h e c o u r t y a r d .
The commonest i s a banana s a p l i n g whose t r u n k o r s t a l k i s a n o i n t e d
w i t h r e d powder ( s i n d u r ) ; r a r e l y a bamboo s e r v e s i n s t e a d . Around
it t h e r e may b e l e a f p l a t e s and a m a n d a l a - l i k e d e s i g n i n f l o u r
( r e h - , N , l i t e r a l l y ' l i n e s ' ) , which on one o c c a s i o n was c o v e r e d
w i t h a s h e e t o f p a p e r s u p p o r t i n g e l e v e n p i l e s o f r i c e crowned
w i t h c o i n s o r f l o w e r s . Another s t r u c t u r e , t h e ' o t h e r - w o r l d l y
h o u s e ' ( p a r i n e m , c f . p a r i b u n g above) may be b u i l t a s a n a l t e r -
n a t i v e , o r s u b s e q u e n t l y , o r i n p a r a l l e l , a s i n one c a s e where t h e
husband w a s c o n n e c t e d t o t h e banana stump and t h e w i f e t o t h e
model house. The house i s e x p l a i n e d a s t h a t o f t h e s p i r i t who i s
'eating' the patient. I t s c o r n e r s a r e formed by f o u r mlilingo (N)
bamboos and it may b e r o u g h l y r o o f e d w i t h t h a t c h i n g g r a s s . The
f l o o r i s r a i s e d t o form a p l a t f o r m on which may be p l a c e d mini-
a t u r e l e a f p l a t e s o f r i c e and s t e w . On a n o t h e r o c c a s i o n a lump
o f c a c t u s was b u r i e d b e n e a t h t h e s t r u c t u r e , ghee was h e a t e d on a
s m a l l flame on t h e l e v e l o f t h e e a r t h and t h e ' f l o o r ' was formed
by a s h e e t o f p a p e r on which t h e j h z k r i had drawn d e s i g n s i n
c h a r c o a l . A t one s e a n c e i n Lokhim, t h e t h r e a d r o a d was i n t e r -
r u p t e d by s p l i n t e r s shaved t h a t a f t e r n o o n from t h e edge o f a
p l a n k b r i d g e i n t h e v i l l a g e ; a t a n o t h e r i t l e d on from t h e banana
t o a l i z a r d immobilized by b e i n g t i e d t o a s t i c k i n a Thulung (K)
myth t h e l i z a r d i n t r o d u c e s d e a t h among mankind . Other o b j e c t s
t h a t may b e a s s o c i a t e d w i t h t h e banana a r e a t h r e a d c r o s s ( c a l l e d
a ' b u t t e r f l y ' ) and a s h o r t t w i g w i t h n i n e wicks t i e d a l o n g it.
However, Simbure performed t h e r i t e on an a l t o g e t h e r s m a l l e r and
less e l a b o r a t e s c a l e , once on a v e r a n d a h , o n c e i n a doorway.
I n s c e n e 2 , fowl o r p i g e o n s a r e waved o v e r t h e h e a d s o f t h e
p a t i e n t s , e v i l f o r c e s a r e t h r e a t e n e d w i t h weapons, and t h e jhalkri
d a n c e s a r o u n d t h e s t r u c t u r e . D e t a i l s v a r y , b u t t h e c l i m a x comes
when t h e t h r e a d i s r u p t u r e d and t h e s t r u c t u r e c u t i n two, b u r n e d
o r broken. I n s c e n e 3 , a number of o b j e c t s a r e t a k e n by t o r c h -
l i g h t and abandoned a minute o r t w o ' s walk from t h e h o u s e , some-
t i m e s b u t n o t always a t a cross-roads. The o b j e c t s , which may
have been a s s o c i a t e d w i t h t h e banana t r u n k o r may be s p e c i a l l y
made a t t h i s p o i n t , a r e o f t e n c a r r i e d on a winnowing f a n which is
r e t a i n e d . They i n c l u d e model a n i m a l s , made from o t a t o e s o r t h e
l i k e , w i t h s p l i n t e r s f o r l e g s , c h a r c o a l drawingsIP2 l e a f p l a t e s
of v a r i o u s g r a i n s (satabiu p a l a b i u , c f . b i u , N , ' s e e d ' ) , n a i l
s c r a p i n g s , t h r e a d c r o s s e s . There i s a c e r t a i n f e e l i n g t h a t t h e y
a r e jernadzn (N ) , o f f e r i n g s t o Yama , god of t h e dead. The j h i t k r i
may o r may n o t accompany t h e p r o c e s s i o n and t h e r e may b e a s m a l l
r i t e a t i t s f u r t h e s t p o i n t , e.g. f o u r lumps o f c a c t u s a r e b u r i e d ,
a peg ( k i l o , N of ka'g-bhalZgo (N wood i s hammered i n t o t h e e a r t h ,
a h e n ' s egg i s thrown a t a s t o n e .
Though t h e n o c t u r n a l s e a n c e i s t h e c h a r a c t e r i s t i c a c t i v i t y o f
t h e j h a k r i , he may a l s o c o n d u c t daytime r i t e s i n which t h e r e i s
no q u e s t i o n of p o s s e s s i o n o r o f danced m y s t i c a l j o u r n e y s , f o r
i n s t a n c e s a c r i f i c e s t o t h e f o r e s t d e i t y Mankime o r t o t h e v a r i o u s
s p i r i t s who may harm l i v e s t o c k . H e may a l s o b u i l d a t G n and
a t t e m p t e x o r c i s m o f humans and a n i m a l s w i t h o u t s a c r i f i c i n g .
H e c o n d u c t s t h e b u r i a l of t h e bad dead i n an a r e a o f d e n s e j u n g l e
away from h a b i t a t i o n s , and I m e t one i n s t a n c e o f a j a k r i a s s i s t i n g
a p r i e s t f o r a portion of t h e ordinary death r i t u a l . But o u t s i d e
s e a n c e s , h i s most i n t e r e s t i n g a c t i v i t i e s a r e p e r h a p s a t t h e
p e r i o d i c a l g a t h e r i n g s which a r e u s u a l l y r e f e r r e d t o a s b a j d r o r
meld ( N ) , r a t h e r t h a n by t h e s l i g h t l y more p r e c i s e term j d t r d (see
d e s c r i p t i o n s by Macdonald 1966a:47-8, 1 9 7 2 : 7 6 f f , F o u r n i e r 1973a:166,
r e v i s e d i n t h i s volume). These ' f a i r s ' a r e h e l d a t a number o f
r e c o g n i z e d s i t e s c l o s e t o a s h r i n e . The main one i n t h e Thulung
a r e a i s J a l i n Bazaar which i s h e l d on t h e r i d g e above Dewsa,
where t h e v i l l a g e p a n c h a y a t h a s r e c e n t l y b u i l t a p r o m i n e n t s t o n e
building. Crowds assemble towards e v e n i n g and p a s s t h e n i g h t
d a n c i n g and d r i n k i n g , m i l l i n g around t h e temporary s t a l l s .
The o c c a s i o n h a s a r e p u t a t i o n f o r s e x u a l l i c e n c e , b u t i f it o c c u r s
it i s nowadays v e r y d i s c r e t e . J h z k r i dance t h e i r way t h r o u g h t h e
crowds and i n t h e morning g r o u p s make t h e i r way up t o t h e l a k e on
t h e f o r e s t e d r i d g e t o p t o wash and pay t h e i r r e s p e c t s (darsan, N )
a t t h e s m a l l w a l l e d s h r i n e s c l o s e by i t . F i r s t one s h o u l d worship
~ i k a r ai t t h e b a s e o f a b o u l d e r , t h e n w i t h t h e o f f e r i n g o f a s m a l l
t r i d e n t , S e t i Devi, whose e n c l o s u r e i s a t t h e mouth o f a c a v e .
The f a i r t a k e s p l a c e a t f u l l moon ( p u r n e , N ) i n Baisakh, ~ a u n ,
and on a s m a l l e r s c a l e , ~ a n ~ s i rI .have ~ ~ no i n s t a n c e s of j h z k r i
g a t h e r i n g s b e i n g h e l d i n o t h e r months, though a g i v e n s i t e d o e s
n o t n e c e s s a r i l y have one on e a c h of t h e t h r e e o c c a s i o n s . A l a r g e
f a i r , a t t e n d e d by Thulung ( a s w e l l as o t h e r c a s t e s ) i s h e l d a t
Dudh Kund t o t h e n o r t h ; it was d e s c r i b e d a s t h e e l d e s t ( j e t h i , N )
i n a series where J a l i m came s e c o n d , S a l p a ( t o t h e e a s t ) t h i r d ,
and t h e y o u n g e s t ( G n c h i , N ) was n o t i d e n t i f i e d . O t h e r f a i r s a r e
h e l d a t H a l e s i t h r i c e y e a r l y , n e a r Lodin a t l e a s t i n Mangsir, and
a t Caiya ( o r Chuiya) a t l e a s t i n saun.14 Some s i t e s a r e o f no
g r e a t a n t i q u i t y . A few y e a r s ago, t h e Thulung jMkm: Mango o f
Lokhim d i s c o v e r e d (khzuk - l i t e r a l l y ' e x t r a c t ' i . e . from t h e e a r t h )
a stone representing ~ita ~ani,
Puri ~ a y a and founded Sayebeni
Bazaar, which i s c e l e b r a t e d n o t f a r from t h e v i l l a g e on t h e same
d a t e s a s J a l i m Bazaar. Such d i s c o v e r i e s do n o t n e c e s s a r i l y a t t r a c t
o r r e t a i n p o p u l a r s u p p o r t . A t ~ u l b o h o n ( f o r -muGn, N ) above
Mukli t h e r e m a i n s a r e v i s i b l e o f a s h r i n e founded by l o c a l j M k r i
l e s s t h a n a decade ago; b u t it seems t h a t n o g a t h e r i n g any l o n g e r
t a k e s p l a c e . During t h e l a s t t e n y e a r s t h e r e has been a g r e a t
i n c r e a s e i n t h e number o f r e g u l a r weekly b a z a a r s r u n by v i l l a g e
p a n c h a y a t s , and i t i s p o s s i b l e t h a t t h o s e founded by jGkri s u f f e r
i n consequence.
T h i s a c c o u n t o f shamanism i n t h e Thulung a r e a i s i n c o m p l e t e i n
many r e s p e c t s , even r e a d i n c o n j u n c t i o n w i t h A l l e n ( 1 9 7 4 b ) .
I would emphasize a g a i n t h a t t h e a c t i v i t i e s o f t h e p r i e s t have
d e l i b e r a t e l y been e x c l u d e d , a l t h o u g h t h e y c o u l d w e l l be c a l l e d
shamanic, and a l t h o u g h i n o t h e r a r e a s no d o u b t t h e same
a c t i v i t i e s a r e performed by a jhiikri. T h i s h c s meant e x c l u d i n g
a l l r i t u a l s h e l d on b e h a l f o f t h e c o l l e c t i v i t y ( e . 9 . bhwne, N ,
' a g r i c u l t u r a l r i t e s ' ) , o r r e l a t e d t o t h e normal l i f e c y c l e .
I have a l s o o m i t t e d c e r t a i n r i t u a l s t h a t may be performed by
e i t h e r o f f i c i a n t , e . g . t h e hutpa r i t e and c e r t a i n minor s a c r i -
f i c e s , and t h e method o f d i v i n a t i o n by s l i c i n g g i n g e r . T h a t s t i l l
l e a v e s many g a p s due t o l a c k o f knowledge. I was n e v e r on c l o s e
terms w i t h an o f f i c i a n t , and a t t e m p t s t o c o l l e c t d i c t a t e d t e x t s
failed. I t was o n l y t o w a r d s t h e v e r y end o f my s t a y t h a t I began
t o s e n s e t h e p o s s i b i l i t y o f drawing a d i s t i n c t i o n , which i s h a r d l y
a p p a r e n t t o i n f o r m a n t s , between j h & = it r a d i t i o n s widespread i n
t h e r e c e n t N e p z l i - s p e a k i n g world and a n o t h e r c l u s t e r o f t r a d i -
t i o n s , b e t t e r p r e s e r v e d i n Lokhim, and c l o s e r i n c h a r a c t e r t o
t h e c l a s s i c a l c e n t r a l A s i a t i c shamanism o f E l i a d e . If t h i s dis-
t i n c t i o n , o r b e t t e r p e r h a p s , t h i s p o l a r i t y , i s confirmed, i t i s
t h e s e c o n d p o l e w i t h i t s emphasis on m y s t i c j o u r n e y s r a t h e r t h a n
p o s s e s s i o n , t h a t i s t h e more u r g e n t l y i n need o f r e c o r d i n g .
3. ~ e ~ a words
l i o r expressions a r e labelled with a following
IN' on f i r s t mention. Thulung words a r e u n l a b e l l e d .
4. I t seems t h a t b e f o r e t h e coming o f t h e l i t e r a t e r e l i g i o n s ,
t h e d i s t i n c t i o n between t r i b a l p r i e s t and medium ( t o u s e a
more n e u t r a l t e r m t h a n j h z k r i ) was t o be found among many
o f t h e t r i b a l p e o p l e s of N e p a l , and t h a t it can s t i l l b e
r e c o g n i z e d i n t h e o f f i c e s o f t h e Gurung g y a b r i n g ( k l i h b r i o r
k h e p r e ) and p o j u (pucu o r p a j u u ) , Mewa Khola Limbu phedangma
and yaba, w e s t e r n Tamang lambu and bombo. The e v i d e n c e i s
d i s c u s s e d i n A l l e n (1974b1, which on many p o i n t s i s com-
plementary t o t h e p r e s e n t paper. Further evidence i s
a v a i l a b l e i n H6fer (1971 and 19721, S a g a n t (1973b) and
F o u r n i e r (1973b, r e v i s e d i n t h i s volume) .
The f o l l o w i n g a c c o u n t i s b a s e d on some e l e v e n o f t h e s e
r i t e s o b s e r v e d i n whole o r more o f t e n i n p a r t . They may be
r o u g h l y c l a s s i f i e d as f o l l o w s . ( i )F u l l s t a n d a r d s e a n c e s :
one a t T i n g l a by a G h a r t i , t h r e e a t Lokhim by d i f f e r e n t
Thulung j h z k r i , two a t Mukli by Kami (one by Baunne, one
by a Dewsa v i l l a g e r ) . ( i i )A b b r e v i a t e d s t a n d a r d s 6 a n c e by
Simbure, who c l a i m e d t h a t he c o u l d n o t p e r f o r m t h e f u l l
ceremony w i t h o u t r i t u a l l y - p r e p a r e d b e e r , which w a s n o t
available. (iii) ' L a r g e s6ance' by a Mukli Thulung
f o l l o w i n g t h e d e a t h o f a n i n f a n t ; b u t t h e s c a l e w a s much
smaller t h a n a s d e s c r i b e d t o m e under t h a t name.
( i v ) Three s e a n c e s w i t h o u t d a n c i n g o r u s e o f d h y z g r o :
one by Simbure, one by a n o t h e r Mukli Thulung, one by
a n o t h e r Mukli K a m i . I n a d d i t i o n , one ' h e a d - r a i s i n g ' r i t e
i n Mukli, p e r h a p s m i s c l a s s i f i e d a s a s6ance.
8. I n t h e l a t t e r c a s e , when a s sometimes t h e r e a r e f r i l l s a t
b o t h e n d s s i t u a t e d on e i t h e r s i d e o f a j o i n t i n t h e
bamboo, one c a n n o t e s c a p e b e i n g reminded o f t h e form o f t h e
T i b e t a n rD0-rje. They do n o t seem t o be used by Thulung
p r i e s t s , and c o n v e r s e l y I n e v e r saw a jhiikri u s e a y a k ' s
t a i l , though some p r i e s t s do. The Thulung f o r phurke i s
hiwnen, ' h o u s e o f t h e hiw ( e v i l s p i r i t ) ' .
9. An o f f i c i a n t i n t h e Khaling v i l l a g e of J u b i n g had a
p o l i s h e d s t o n e a x e head which h e c l a i m e d t o have found
locally.
14. C a i y a B a z a a r i s h e l d o n an a p p a r e n t l y w a t e r l e s s k n o l l a t
t h e n o r t h w e s t e n d o f Neche @&. The s t o n e r e p r e s e n t i n g t h e
d e i t y s t a n d s on a s q u a r e d c a i r n which o n e c i r c u m a m b u l a t e s ,
crowded w i t h i n t h e s t o n e w a l l s o f a r e c t a n g u l a r e n c l o s u r e .
B e s i d e it s t o o d a f o r t y - f o o t T i b e t a n p r a y e r f l a g . I was
s t r u c k h e r e by t h e c o o r d i n a t e d , a p p a r e n t l y r e h e a r s e d d a n c i n g
o f o n e p a i r o f jh??kri.
VIII
SOME OBSERVATIONS ON SHERPA SHAMANISM
There i s a l s o a n a t i v e h e r b a l l o r e which c a n be u s e d t o e f f e c t
c u r e s . Some laymen a r e t h o u g h t t o have s p e c i a l powers s u c h t h a t
h e r b s a d m i n i s t e r e d by them w i l l b e more e f f e c t i v e t h a n t h e same
t h i n g t a k e n by t h e p a t i e n t a l o n e .
Not o n l y t h e h e a l i n g f u n c t i o n s b u t a l s o v a r i o u s o t h e r d u t i e s o f t e n
u n d e r t a k e n by shamans, s u c h a s d i v i n a t i o n , f i n d i n g l o s t o b j e c t s ,
and i d e n t i f y i n g m a l e f a c t o r s , c a n a l s o b e accomplished i n Sherpa c u l -
t u r e by I&d, o r by laymen w i t h a l i t t l e r e l i g i o u s t r a i n i n g , (which
most have h a d ) o r by t r a d i t i o n a l s i m p l e r i t u a l t e c h n i q u e s , s u c h a s
d i v i n i n g w i t h r o s a r y beads.
A s a f i n a l n o t e on t h e e r o s i o n o f shamanism i n Sherpa c u l t u r e , it
i s e s s e n t i a l t o mention t h a t t h e c e n t r a l f e a t u r e o f c l a s s i c a l sham-
anism, t h e journey t o t h e l a n d o f t h e d e a d , e i t h e r i n t h e sky o r
under ground, and i t s a t t e n d a n t symbolism, h a s been almost corn-
p l e t e l y i n c o r p o r a 5 e d l o n g ago w i t h i n t h e f o r m a l d o c t r i n e of t h e
~ i b e t a nBuddhist r e l i g i o n . What used t o b e t h e spontaneous ecs-
t a t i c e x p e r i e n c e of a s i n g l e i n d i v i d u a l became f o r m a l i z e d i n t o a
r i t u a l embodied i n t e x t s and c a p a b l e of b e i n g evoked t h r o u g h recit-
a t i o n i n a n i n s t i t u t i o n a l r e l i g i o u s c o n t e x t . T h i s i s accomplished
t h r o u g h ceremonies which may once have been s h a m a n i s t i c , b u t now
t a k e p l a c e i n a Buddhist c o n t e x t , and i n a c o n t e x t n o t r e l a t e d t o
curing.
There i s a s e p a r a t e i n s t i t u t i o n a l i z e d r o l e i n Sherpa c u l t u r e ,
t h a t of t h e da 20 ma ( h e l l - r e t u r n e d - f e m a l e one, i . e . , woman who
h a s been t o h e l l and b a c k ) , who may be a l a y woman, who undergoes
t h e c l a s s i c shamanic voyage, and h a s e x t r a o r d i n a r y knowledge bes-
towed on h e r , a s w e l l a s becoming a r e c e p t a c l e o f merit f o r t h e
community. She d i f f e r s from a shaman, however, i n t h a t h e r voyage
o c c u r s once, w h i l e s h e a p p e a r s t o be r e a l l y dead, and i s n o t v o l -
u n t a r i l y r e p e a t a b l e . The r o l e of da 20 ma i s o f t e n e q u a t e d by
Sherpa w i t h t h e s u p e r n a t u r a l c a t e g o r y of kang do rm (sky-going-
female o n e ) , t h e D a k i n i o f I n d i a n l o r e who p l a y a major r o l e i n
m e d i t a t i o n a s m e d i a t o r s between e a r t h and heaven. Many Sherpa
Buddhist r i t u a l s i n t h e m o n a s t i c s e t t i n g i n v o l v e t h e e f f o r t through
t e x t u a l r e c i t a t i o n , v i s u a l i z a t i o n , t h e wearing of a p p r o p r i a t e cos-
tumes, and t h e performance o f t h e f i r e s a c r i f i c e , (which h a s o r i g i n s
i n I r a n i a n c u l t u r e and t h e shamanic c o m p l e s ) , t o a c h i e v e an i d e n t i -
f i c a t i o n of t h e c e l e b r a n t w i t h t h e kang do m. I n b o t h c a s e s , a n
i d e a which i s c l e a r l y shamanic i n t h e c l a s s i c a l s e n s e h a s been i n s -
t i t u t i o n a l i z e d i n s u c h a way t h a t i t i s no l o n g e r t h e p r e r o g a t i v e
o f t h e shaman.
T h e r e f o r e , t h e shaman's e s s e n t i a l s k i l l must be t h e a b i l i t y t o
p h y s i c a l l y c o n f r o n t t h e g o d s , c o n v e r s e w i t h them, and b a r g a i n w i t h
them. It is t h i s d i r e c t contact, t h i s 'seeing with t h e eyes', t h a t
makes t h e shaman's r o l e d i s t i n c t i v e and a l s o t r o u b l e s o m e f o r t h e
S h e r p a . I t i s c e r t a i n l y an abnormal a b i l i t y t o have - and one which
2- may s t r i v e f o r y e a r s t o a c h i e v e t h r o u g h r i g o r o u s m e d i t a t i o n
t e c h n i q u e s . The Sherpa s a y t h a t d i r e c t c o n t a c t w i t h t h e s u p e r n a t u r a l
f o r one who i s n o t p r o p e r l y p r e p a r e d makes o n e c r a z y . T h i s c a n happen
t o a ZiirnZ who d a b b l e s i n m y s t i c a l p r a c t i c e s beyond h i s a b i l i t y , o r
may o c c u r b e c a u s e of a c c i d e n t a l l y s e e i n g a g h o s t o r o t h e r low l e v e l
s p i r i t wandering a b o u t .
G r a d u a l l y t h e u n c o n t r o l l e d c r a z i n e s s o r g a n i z e s i t s e l f , and t h e
shaman's t u t e l a r y god makes h i s i d e n t i t y known, and i n s t r u c t s him
i n t h e t e c h n i q u e s of sharnanizing. The shaman r e c e i v e s no o t h e r
i n s t r u c t i o n e x c e p t t h a t from h i s t u t e l a r y god. The t u t e l a r y god
i s i d e n t i f i e d i n t h e c a s e s o f which I knew w i t h t h e N e p a l i f o r e s t
god, Ban ~ h g k r i , r a t h e r t h a n w i t h any n a t i v e Sherpa god. T h i s i s
p e r h a p s t h e most i m p o r t a n t a s p e c t o f d i r e c t N e p a l i i n f l u e n c e on
Sherpa r e l i g i o u s c u l t u r e , and I have no p l a u s i b l e e x p l a n a t i o n f o r
it, o t h e r t h a n t h a t N e p a l i shamanism i s a more v i s i b l e model o f a
s h a m a n i s t i c complex f o r t h e Shorung Sherpa t h a n i s t h e i r more remote
T i b e t a n h e r i t a g e , b o t h i n t i m e and s p a c e . The symbolism o f t h e
f o r e s t , and i t s l o c a l N e p a l i god, i s c o n s i s t e n t w i t h t h e i d e a o f
madness and w i l d n e s s , s i n c e it i s s a i d t h a t d u r i n g t h e i r i n i t i a t o r y
c r a z i n e s s , shamans t a k e t o t h e f o r e s t and behave i n a savage o r
u n c i v i l i z e d manner.
A f t e r t h e a p p r o p r i a t e f o r m a l i t i e s are o u t o f t h e way, t h e b a r -
g a i n i n g b e g i n s : t h e o f f e n d e d god, i n t r o d u c e d by t h e t u t e l a r y god,
i d e n t i f i e s h i m s e l f a n d t h e n announces what he i s d i s s a t i s f i e d a b o u t ,
and what he would a c c e p t a s a n o f f e r i n g . T h i s i s t h e d i a g n o s t i c a s -
p e c t o f t h e s e s s i o n , and t h e o n l y p a r t done i n t r a n c e . The shaman
c a n t h e n go on, h a v i n g l e a r n e d what o f f e r i n g s a r e a p p r o p r i a t e , t o
a c t u a l l y make t h e o f f e r i n g , and t o f i n d o u t i f t h e y have been re-
c e i v e d and have i n f a c t s a t i s f i e d t h e god. However, t h e o f f e r i n g s
o r i g i n a t e from t h e s p o n s o r o f t h e ceremony, n o t form t h e shaman.
The shaman i s p a i d i n g r a i n o r c a s h o r b o t h , u s u a l l y a b o u t t e n
rupees. But judging by t h e f r e q u e n c y w i t h which Sherpa shamans
p e r f o r m i n Shorung, t h i s c a n ' t have much i m p a c t on t h e i r income.
Shamanizing i s always done a t n i g h t , a f t e r t h e d a y ' s work and when
t h e gods are more a c c e s s i b l e , i n t h e house o f t h e s p o n s o r o f t h e
ceremony and i n t h e p r e s e n c e of t h e p a t i e n t . The members of t h e
f a m i l y a r e a l s o p r e s e n t , and it may be a r g u e d t h a t it i k f o r them
t h a t t h e ceremony i s performed. More o f t e n t h a n n o t , t h e p a t i e n t
i s a n i n f a n t , a s e n i l e p e r s o n , o r a p e r s o n so s i c k a s t o be beyond
communication, a n d s o t h e performance o f t h e ceremony c a n n o t be
i n t e r p r e t e d t o depend on t h e p s y c h o l o g i c a l impact o f t h e c u r e on
t h e p a t i e n t himself. Indeed, shamanizing may even be done f o r s i c k
cows and y a k s , which e f f e c t i v e l y r u l e s o u t a t h e s i s e x p l a i n i n g
S h e r p a shamanism a s a s o r t o f p r i m a r y p s y c h o t h e r a p y f o r t h e p a t i e n t
himself.
I t i s s a i d t h a t a 2 5 5 , sometimes i d e n t i f i e d w i t h t h e Guru
Rimpoche, f o u n d e r o f T i b e t a n Buddhism, c h a l l e n g e d a g r e a t shaman
t o a t e s t o f power. They p r o v e d t o be a l m o s t e x a c t l y e q u a l i n
s u c h e v e n t s as f l y i n g , l i f t i n g huge r o c k s , l e a v i n g h a n d p r i n t s i n
s t o n e , and t h e r e s t . F i n a l l y , a mountain c l i m b i n g r a c e was pro-
p o s e d . The shaman began t o c l i m b i n t h e m i d d l e o f t h e n i g h t ,
l o n g b e f o r e dawn. A s he c l i m b e d , he looked back and saw t h a t t h e
w a s s t i l l i n bed a s l e e p . H e climbed h i g h e r and h i g h e r , and
as dawn approached, found h i m s e l f j u s t t h r e e p a c e s below t h e
summit. H e t u r n e d a r o u n d and saw t h e la'& s t i l l i n bed. In his
joy o v e r h i s a p p a r e n t s u r e v i c t o r y , h e began t o d o a d a n c e , c a u s i n g
a d e p r e s s i o n i n t h e mountain. But a s h e was engaged i n h i s p r e -
mature c e l e b r a t i o n , t h e dawn came and t h e s u n b u r s t o v e r t h e
mountain peak, s e n d i n g a sunbeam down t o t h e v a l l e y below. The
&El h a v i n g a r i s e n , mounted t h e sunbeam and g l i d e d i n an i n s t a n t
t o t h e mountain p e a k , t h u s f i n a l l y p r o v i n g h i s s u p e r i o r i t y . By
this and o t h e r measures, t h e s u p e r c e s s i o n o f shamanism by Buddhism
was a s s u r e d .
The r a t i o n a l i z a t i o n p r o c e s s i s e v i d e n t i n r e c e n t Sherpa h i s t o r y .
Within t h e l a s t f i f t y y e a r s , c e l i b a t e monasticism h a s been i n t r o -
duced and s p r e a d , r e p l a c i n g t h e e a r l i e r system o f v i l l a g e - b a s e d
m a r r i e d %d, p e r m i t t e d w i t h i n t h e r u l e s o f t h e Nying-ma-wa sect.
Monasticism i s more f o r m a l , more r a t i o n a l i n Weber's terms, more
h i e r a r c h i c a l , and more r i g o r o u s . Whereas r e l i g i o u s v i r t u o s i t y
may once have c o i n c i d e d f o r t h e Sherpa w i t h m a g i c a l power o r
c h a r i s m a , which c o u l d be' had by v i l l a g e 2%- o r shamans, t o d a y it
c o r r e s p o n d s t o o b e d i e n c e t o a h i g h number o f moral r e g u l a t i o n s .
I have no p a r t i c u l a r h y p o t h e s i s t o p u t f o r w a r d a s t o why t h i s
s h o u l d b e t h e c a s e , o t h e r t h a n t h a t it seems t o b e t h e o v e r a l l
d i r e c t i o n o f t h e movement o f h i s t o r y , a s Weber and H e g e l i a n s
b e f o r e him p o i n t e d o u t .
The shaman d o e s n o t f a r e w e l l i n t h e c o n t e x t o f t h e i n c r e a s e d
emphasis on d i s t a n c e between t h e i n d i v i d u a l and d i r e c t r e l i g i o u s
e x p e r i e n c e , and t h e i n t e r p o s i t i o n o f r u l e - g u i d e d means between a
man and e c s t a s y . The f a c t t h a t t o d a y even monasticism i s b r e a k i n g
down i n t h e Solu-Khumbu d o e s n o t , it seems t o m e , r e v e r s e t h e
t r e n d and pave t h e way f o r a r e b i r t h of shamanism, b u t i s r a t h e r
t h e r e s u l t of t h e even g r e a t e r p r o c e s s of r a t i o n a l i z a t i o n b r o u g h t
a b o u t by m o d e r n i z a t i o n and c o n t a c t w i t h world c u l t u r e . However,
S h e r p a c u l t u r e w i l l no d o u b t p a s s t h r o u g h a p e r i o d o f c u l t u r a l
anomie a s monasticism b r e a k s down and b e f o r e i t i s r e p l a c e d by a
v i a b l e modernized c u l t u r e i n t e g r a t e d i n t o t h e n a t i o n a l l i f e , and
it i s q u i t e c o n c e i v a b l e t h a t d u r i n g t h i s p e r i o d t h e r e may b e o u t -
b r e a k s of e c s t a t i c r e l i g i o u s phenomena i n one form o r a n o t h e r .
P e r h a p s I c a n symbolize t h i s dichotomy n e a t l y by p o i n t i n g o u t
t h e d i f f e r e n c e i n b e h a v i o u r between t h e Sherpa a n d Rai p i l g r i m s
t o t h e Milk Lake, i n which l i v e s a p o w e r f u l w i s h - g r a n t i n g goddess.
The c a u t i o u s Sherpa g a i n t h e i r m e r i t by circumambulating t h e l a k e ,
t h a t i s by walking around t h e s o u r c e o f power and d e f i n i n g i t s
boundary. The R a i shamans and t h e i r f o l l o w e r s , on t h e o t h e r hand,
jump r i g h t i n t o t h e l a k e and are shaken w i t h t h e f r e n z y o f a c t u a l l y
b e i n g i n t h e s o u r c e o f t h e d i v i n e power. One might s a y , f o l l o w i n g
B u b e r ' s views on r e l i g i o u s e x p e r i e n c e , t h a t o r t h o d o x Sherpa Bud-
dhism a t t e m p t s t o e s t a b l i s h a n I-It r e l a t i o n s h i p w i t h t h e d i v i n e ,
w h i l e slfamanism r e v e l s i n t h e d i r e c t I-Thou c o n f r o n t a t i o n . The
I-Thou e x p e r i e n c e i s a l s o p r e s e n t i n Sherpa Buddhism, b u t o n l y
a f t e r t h e m e d i a t i o n of f o r m a l and r a t i o n a l i z e d t e c h n i q u e s .
Another n i c e i l l u s t r a t i o n o f t h e d i f f e r e n c e i s c a p t u r e d i n t h e
Sherpa s a y i n g t h a t a 2-'s w i f e e a r n s s i n , and a shaman's w i f e
e a r n s m e r i t (an o b v i o u s l y a b s u r d p r o p o s i t i o n t o a S h e r p a ) . The
e x p l a n a t i o n f o r t h i s conundrum i s t h a t women o f t e n c o n t r o l house-
hold p u r s e s t r i n g s and a r e i n any c a s e thought t o be i n t e r e s t e d
o n l y i n m a t e r i a l t h i n g s , such a s money. Married ~ r m ai r e c a l l e d
on t o r e c i t e p r a y e r s whenever t h e r e i s a f u n e r a l i n t h e v i l l a g e ,
and a r e p a i d f o r t h e i r s e r v i c e s . T h e r e f o r e , a ZZrZ's w i f e hopes
t h a t many people w i l l d i e , a s i n f u l t h o u g h t , i n o r d e r f o r h e r
husband t o make a l o t of money.
I s h a l l conclude t h i s s k e t c h of t h e p r o c e s s of r a t i o n a l i z a t i o n
of r e l i g i o n among t h e Sherpa by mentioning t h a t i t works n o t o n l y
on a c u l t u r a l l e v e l b u t a l s o w i t h i n i n d i v i d u a l l i v e s . Two o f t h e
Shorung shamans I knew had g i v e n up shamanizing and become
v i l l a g e liima', and t h e o n l y son o f one had become a monk. One, an
o l d e r man who p r a c t i s e d t h e b l a c k a r t s i n h i s youth, gave up
shamanizing because a l l b u t one of h i s t h i r t e e n c h i l d r e n had d i e d ,
some under v e r y b i z a r r e c i r c u m s t a n c e s , and he took t h i s a s a s i g n
of s u p e r n a t u r a l d i s p l e a s u r e w i t h h i s wicked ways. A s he began t o
approach t h e end of h i s l i f e , he s a c r i f i c e d t o h i s god and asked
t o be r e l e a s e d from shamanizing work, and s i n c e t h a t time he h a s
devoted himself t o m e r i t o r i o u s a c t i v i t y , r e a d i n g t e x t s a t v i l l a g e
ceremonies, making a u s p i c i o u s c h a m s f o r p e o p l e , and r e f u s i n g t o
shamanize. He s t r e s s e d t h a t shamanism i n i t s e l f i s n e i t h e r good
nor e v i l , b u t it may be used f o r e g o - c e n t r i c , t h i s - w o r l d l y , and
even m a l i c i o u s ends; and w h i l e he i s proud of h i s wonder-working
youth, he is seriously concerned about his fate in the next life,
and for this he must turn to the orthodox religion. With the
waning of life, and the approach of death, wild, ecstatic, personal
shamanism gives way to controlled, formal, ethical and universal
Buddhism.
Robert A. Paul
PART I1
SPIRIT POSSESSION IN
WESTERN NEPAL
T h i s c o n t r i b u t i o n i s b a s e d on d a t a c o l l e c t e d i n t h e D h a u l a g i r i
a r e a i n 1971-72.l Although shamanism2 was n o t t h e f o c u s o f t h e
r e s e a r c h , I had t h e o p p o r t u n i t y t o o b s e r v e t h r e e s e a n c e s c o m p l e t e l y
a n d a b o u t h a l f a dozen i n p a r t , a n d c o u l d i n t e r v i e w t h r e e C h a n t e l
jh&-i a n d o n e Kami jGkri. A l l t h e s e a n c e s I o b s e r v e d were
p e r f o r m e d by Kumma S i h a C h a n t e l o f Kuinekhani v i l l a g e who h a s
a c h i e v e d an o u t s t a n d i n g p o s i t i o n among t h e shamans o f t h i s r e g i o n
a n d most i n f o r m a t i o n w a s o b t a i n e d from him. But b e f o r e g i v i n g an
o u t l i n e o f t h e complex, a b r i e f d e s c r i p t i o n o f t h e C h a n t e l o f A t h
Hajar P a r b a t w i l l b e ~ s e f u l . ~
The C h a n t e l , w i a a p o p u l a t i o n o f a b o u t 5 , 0 0 0 , a r e o n e o f t h e
smallest g r o u p s among t h e Tibeto-Burmese p o p u l a t i o n i n N e p a l . I n
t h e minds o f t h e i r n e i g h b o u r s t h e y a r e c l o s e l y a s s o c i a t e d w i t h
t h e i r former occupation: t h e y were e x c l u s i v e l y engaged i n c o p p e r
m i n i n g . Although t h e y s t a r t e d some a g r i c u l t u r e a r o u n d 1900, t h e
d e f i n i t i v e change t o o k p l a c e i n 1 9 30- 31, when t h e government
c l o s e d t h e c o p p e r mines. Except f o r a s h o r t s u r v e y by C. J e s t ,
n o r e s e a r c h h a s b e e n done among t h e ~ h a n t e l . They ~ are often
r e f e r r e d t o by their n e i g h b o u r s a s Magar a n d a p p e a r as s u c h i n the
Census a n d o t h e r r e p o r t s . T h i s may b e due t o t h e f a c t t h a t t h o s e
C h a n t e l who e n l i s t i n t h e I n d i a n o r B r i t i s h A r m i e s a d o p t t h e name
Pun ( a Magar s u b - t r i b e ) , b e c a u s e t h e Magar have an e x c e l l e n t
reputation a s soldiers.
Economically t h e K a m i j a k r i i s i n a better p o s i t i o n t h a n t h e
o t h e r 1 3 Kami households i n t h e v i l l a g e b u t t h i s i s mainly due t o
t h e f a c t t h a t he h a s t h e o n l y b l a c k s m i t h ' s workshop i n . t h e commun-
i t y . H i s income a s a shaman is i n s i g n i f i c a n t b u t t h e r e a r e
indications t h a t those K a m i still exercising t h e i r t r a d i t i o n a l
b l a c k s m i t h p r o f e s s i o n ( n e a r l y a l l Kami i n t h e r e g i o n a r e s e t t l e d
a g r i c u l t u r a l i s t s nowadays) a r e more l i k e l y t o become jk6kri t h a n
others. H i s f a t h e r and f a t h e r ' s f a t h e r had been jhiikri a s w e l l ,
b u t h e emphasized t h a t becoming a j G k r i i s a ' v o c a t i o n ' and i s
not hereditary.
I n t h e c a s e o f t h e t h r e e j h z k r i o f Kuinekhani t h e p r e d i s p o s i n g
e x p e r i e n c e o c c u r r e d when t h e y were s t a y i n g i n t h e g o t h , remote
p l a c e s i n t h e f o r e s t s , t h e abode o f most g o d s and s p i r i t s .
The most i m p o r t a n t p a r t s o f t h e i r p r e d i s p o s i n g e x p e r i e n c e s were
similar i n a l l c a s e s : u n c o n t r o l l a b l e trembling, e s p e c i a l l y o f
t h e head; f e e l i n g o f l i g h t p h y s i c a l s i c k n e s s ( f e v e r , i m p r e s s i o n
t h a t h i s body was l i g h t , b u t n o t f e e l i n g much p a i n ) ; c o n v i c t i o n
t h a t t h e i r c o n d i t i o n w a s c a u s e d by a s p e c i f i c god o r s p i r i t ;
dreams i n which t h e i r g u r u g a v e them o r d e r s a n d t a u g h t them
mantra. T h i s e x p e r i e n c e a l w a y s o c c u r s i n p r i v a t e and o n l y a f t e r
s u c c e s s f u l l y performing a seance w i l l the person be recognized
a s a jzkri. F o r a b o u t two y e a r s t h e n e o p h y t e w i l l a t t e n d a s
many s e a n c e s o f o t h e r j G k r i as p o s s i b l e b u t t h e r e i s n o
e s t a b l i s h e d t e a c h e r - s c h o l a r r e l a t i o n . When I p o i n t e d o u t t o
Kumma S i h a t h a t t h e t e c h n i q u e s u s e d by him were s i m i l a r t o t h o s e
I c o u l d o b s e r v e e l s e w h e r e and a s k e d him w h e t h e r he had n o t
l e a r n e d a t l e a s t t h e b a s i c t e c h n i q u e s o f a s 6 a n c e from o t h e r
jGkri, h e a n s w e r e d i n t h e n e g a t i v e and g a v e me t h e f o l l o w i n g
explanation: E v e r y t h i n g i s l e a r n e d from t h e guru and it was
a l s o h e who t o l d him t o a t t e n d s e a n c e s o f o t h e r j h d k r i ; t h e
t e c h n i q u e s u s e d i n s 6 a n c e s a r e s i m i l a r b e c a u s e a l l jGkri are
b r o t h e r s a n d d e s c e n d a n t s o f t h e F i r s t J h d k r i , Ma'chEpurrm
( c f . t h e B h u j e l complex d e s c r i b e d by H i t c h c o c k i n t h i s volume,
where t h e F i r s t Shaman i s c a l l e d RZma).
The g u r u c a n b e c a l l e d upon a t a n y t i m e ; n o s p e c i a l o f f e r i n g
o r p r e p a r a t i o n is n e c e s s a r y . A t t h e v e r y moment when t h e g u m
e n t e r s t h e body o f t h e j h d k r i ( t h r o u g h t h e h e a d , sometimes
t h r o u g h t h e h e a r t ) h i s h e a d b e g i n s t o s h a k e . When h e i n t e n d s t o
p e r f o r m a s e a n c e he w i l l p u t on h i s chdc&na'cd (costume and
e q u i p m e n t o f t h e j h z k r i ) , o f f e r some dhup ( i n c e n s e ; any t y p e o f
l e a v e s o r f l o w e r s may b e u s e d ) t o t h e g u r u , p u t some a s h from
t h e f i r e p l a c e on h i s f o r e h e a d t o p u r i f y h i m s e l f , and p l a n t t h e
m e t a l trigiiz ( t r i d e n t ) , d e c o r a t e d w i t h r e d and w h i t e c o t t o n
s t r i p s , b e s i d e him. Then he b e g i n s t o c h a n t t h e 'main r n a ~ t r a ' .
T h e s e 'main mantra' v a r y a c c o r d i n g t o t h e d i f f e r e n t g l l ~ ~ ut ;h e i r
m a j o r p u r p o s e i s t o improve t h e communication between g u r u and
jhbkri. When t h e j h z k r i c h a n t s mantra i t i s i n f a c t t h e gldru
who speaks through him. Kumma S i h a ' s g u m i s siram9 ( t h e dumb god
o f t h e f o r e s t s ) and t h e r e f o r e he makes no sound b u t o n l y moves h i s
l i p s when Siram i s speaking through him. With t h e h e l p of h i s
gurm t h e jhiikri can a l s o c a l l o t h e r gods and t h e y w i l l speak
through him. The jGkri's speech d u r i n g a seance i s c a l l e d
baka'unu b G g d (baka'wzu = ' t o cause t o c o n f e s s ' , Turner 1931:413).
When communicating w i t h t h e j a k r i , t h e gods and t h e guru w i l l
a d d r e s s him by t h e term darige ('dafigd-d&gi, a d j . Overjoyed,
e c s t a t i c . a g e , a d j . Quarrelsome;' Turner I b i d . : 3 0 1 ) . The guru
p r o t e c t s t h e j h a ' k r i a g a i n s t w i t c h e s ( b o k s i , G i n i ) and o t h e r
e v i l s p i r i t s such a s b h u t , ra'kgas, p i s d c , e t c . In return the
g w u e x p e c t s s t r i c t obedience, and i f t h e j h z k h does n o t obey
he dl1 be punished. From time t o time t h e j h d k r i w i l l o f f e r
dhup t o h i s p u , and it i s a compulsory o f f e r i n g a t t h e
beginning of a s6ance.
E c o l o g i c a l c o n d i t i o n s i n Ath H a j a r P a r b a t a r e r a t h e r h o s t i l e
t o human e x i s t e n c e ; t h e m i c r o - c l i m a t e of D h a u l a g i r i i s w e l l known
because o f i t s r a p i d and v i o l e n t change. H a i l s t o r m s w i t h h a i l -
s t o n e s up t o t h e s i z e o f a c h i c k e n egg d e s t r o y t h e h a r v e s t ;
whole f l o c k s o f s h e e p and g o a t s a r e k i l l e d by l i g h t n i n g ; heavy
r a i n t r a n s f o r m s t h e s t e e p mountain t r a i l s i n t o s m a l l s t e a m s ,
t a k i n g away t h e t h i n l a y e r o f f e r t i l e s o i l and c a u s i n g land-
s l i d e s . Leopards.living i n t h e l a r g e f o r e s t s surrounding t h e
v i l l a g e s k i l l s h e e p , g o a t s and even s m a l l cows and b u f f a l o e s .
I n t h e n i g h t j a c k a l s (siyiiz) come i n t o t h e v i l l a g e and t a k e
away c h i c k e n s . The C h a n t e l b e l i e v e t h a t a l l t h e s e t r o u b l e s a r e
c a u s e d by a n g r y gods o r e v i l s p i r i t s . One o f t h e t a s k s o f t h e
j h d k r i i s t o f i n d t h e c a u s e o f t h e s e t r o u b l e s and t o a p p e a s e t h e
gods and s p i r i t s . I n most c a s e s h e w i l l f i x a d a t e f o r a p w d
which a t l e a s t one member o f e a c h household s h o u l d a t t e n d .
The c o s t s f o r s u c h a p G d w i l l b e s h a r e d by t h e whole v i l l a g e .
F o r s u c h k i n d o f s e r v i c e t h e j h d k r i d o e s n o t r e c e i v e any
compensation; i t i s f o r t h e w e l f a r e o f t h e v i l l a g e .
H i s main t a s k , however, i s t o d i a g n o s e d i f f i c u l t i e s of i n d i v i -
d u a l s o f f a m i l i e s who c a l l upon him f o r h e l p , and t o k i l l o r d r i v e
away h a r m f u l g h o s t s and s p i r i t s by t h e u s e o f v a r i o u s magical
t e c h n i q u e s . The j h z k r i d o e s n o t h o l d r e g u l a r s e s s i o n s ; i f a
c l i e n t n e e d s h i s s e r v i c e he w i l l go t o t h e jha'kri, inform him o f
h i s d i f f i c u l t i e s and g i v e h i s own o p i n i o n on t h e i r s o u r c e . Then
t h e y w i l l a g r e e on a d a t e f o r a s e a n c e (always performed a t
n i g h t ) . Payment i s a r r a n g e d a f t e r t h e s e a n c e ; it depends on how
l o n g a s e a n c e l a s t s , and t h a t c a n n o t be known i n advance.
The c h a r g e a l s o depends upon t h e f i n a n c i a l s i t u a t i o n o f t h e c l i e n t
( a c c o r d i n g t o Kumrna S i h a ) , v a r y i n g from 3 t o 20 Rupees. The
j h & r i a l s o r e c e i v e s one meal and one mind o f r i c e ( p o o r p e o p l e
may g i v e maize o r buckwheat).
One o f t h e most f r e q u e n t s o u r c e s o f t r o u b l e a r e b o k s i ( w i t c h e s ) .
I n t h e v i l l a g e o f Kuinekhani ( a b o u t 450 i n h a b i t a n t s ) n i n e women
between t h e a g e s o f 22 t o 73 a r e b e l i e v e d t o be b o k s i b u t p e o p l e
o n l y t a l k a b o u t b o k s i i n secret. They have s u p e r n a t u r a l powers,
t h e i r ' s p i r i t ' l e a v e s t h e body i n t h e n i g h t and t r o u b l e s o t h e r
p e o p l e e s p e c i a l l y t h o s e i n t h e i r own v i l l a g e , mainly s m a l l c h i l -
d r e n and p r e g n a n t women. I f t h e jGkril s d i a g n o s i s shows t h e
c a u s e of t h e t r o u b l e t o be a b o k s i h e always s p e a k s o f b o k s i i n
g e n e r a l w i t h o u t g i v i n g any d e t a i l s . During a s e a n c e t h e jGkri
n e v e r m e n t i o n s t h e names o f l i v i n g p e r s o n s , t h u s a v o i d i n g s o c i a l
c o n f l i c t s t h a t might r e s u l t from h i s d i a g n o s i s and have conse-
quences f o r h i m s e l f a s w e l l .
Q u i t e f r e q u e n t l y p e o p l e a r e t r o u b l e d by a bad graha ( c o n s t e l l a -
t i o n of t h e stars) o r d a s d (lit.: ' c o n d i t i o n , s t a t e ' ) and t h e y
w i l l c o n s u l t the jEkri t o g e t r e l i e f . I n such a c a s e no s6ance
i s n e c e s s a r y ; f o r a bad grahu o r d a s d t h e jh&i h a s two p o s s i b l e
ways t o h e l p h i s c l i e n t s : a ) w i t h t h e h e l p o f h i s gw?u he may f i n d
o u t which o f f e r i n g s have t o be g i v e n t o t h e g r a h a ( c o n s i d e r e d a s
g o d s ) t o a p p e a s e them; b ) he w i l l g i v e a j a n t r a ( a m u l e t , charm)
t o t h e c l i e n t t h a t s h o u l d p r o t e c t him. U s u a l l y g i r l s wear a t
l e a s t one j a n t r a a r o u n d t h e neck, c o n s i s t i n g o f a s m a l l c o t t o n o r
m e t a l c o n t a i n e r . l 7 I n s i d e t h e r e i s some h o l y r i c e , a p i e c e of
m e t a l (any k i n d may be u s e d ) o r a p i e c e o f p a p e r w i t h some mlntPc2
w r i t t e n on i t by t h e jEkri. I t i s v e r y i m p o r t a n t t h a t t h e j a n t m
i s a l w a y s i n c o n t a c t w i t h t h e body. The m e t a l c o n t a i n e r s f o r t h e
j a n t r a a r e m a n u f a c t u r e d by t h e K a m i . For a bad g r a h o r dasa' a
J a i s i Brahman may a l s o b e c o n s u l t e d b u t i n g e n e r a l t h e C h a n t e l
p r e f e r t h e i r j h & r i : - he s p e a k s t h e i r own l a n g u a g e and a l s o h i s
s e r v i c e s a r e less e x p e n s i v e .
F o r a p r e l i m i n a r y r e p o r t s e e my a r t i c l e (Michl 1 9 7 3 ) .
I am i n d e b t e d t o D r . J e s t f o r v a r i o u s i n f o r m a t i o n on the
C h a n t e l and h i s s u g g e s t i o n t o do r e s e a r c h among them.
Round b r a c k e t s s i g n i f y t r a n s l a t i o n s from N e p a l i o r C h a n t e l
words; r e c t a n g u l a r b r a c k e t s s i g n i f y e x p l a n a t i o n s o b t a i n e d
a f t e r r e h e a r i n g Kumma S i h a ' s a c c o u n t on t h e t a p e r e c o r d e r
d u r i n g t h e s e c o n d and t h i r d i n t e r v i e w .
H i t c h c o c k (1967:149).
A d u l t p e o p l e who d i e an u n n a t u r a l d e a t h become a s i y o .
A s i y o c a n t r o u b l e h i s own f a m i l y a s w e l l a s o t h e r p e r s o n s
i n h i s village. S o l d i e r s k i l l e d i n a c t i o n do n o t become
siyo .
A j h z k r i can u n d e r s t a n d a l l l a n g u a g e s when t h e g W U i s i n
h i s body, and when a god s p e a k s t h r o u g h him i n a f o r e i g n
l a n g u a g e , ' h i s tongue i s moved by t h e g o d ' . The f i r s t
language o f a l l jhdkri i s N e p Z l i b e c a u s e t h i s was t h e
mother tongue o f t h e F i r s t ~ M k r i ,MZchZpuran.
14. There i s no r e s t r i c t i o n on a t t e n d a n c e - a t a s6ance and
e s p e c i a l l y f o r c h i l d r e n i t i s g r e a t fun: i m i t a t i n g t h e
jha"kri i s one of t h e i r f a v o u r i t e games. The two neighbours
who complained about headache caused by P . P . ' s s o n ' s
were n o t p r e s e n t . There i s one r e s t r i c t i o n however:
when t h e s i y o i s ' k i l l e d ' ( i - e . , when t h e gourd i s des-
t r o y e d ) women a r e n o t allowed t o a t t e n d .
A s6ance i s n o t a v e r y s e r i o u s m a t t e r ; it i s a l s o an
e n t e r t a i n m e n t f o r t h e people. A j % k r i must be a good
s i n g e r and dancer i f he wants t o be s u c c e s s f u l .
18. I t i s i n t e r e s t i n g t h a t i n t h e a d j o i n i n g r e g i o n o f Bhuji
Khola - N i s h i Khola (about 2-3 d a y s ' walk from A t h H a j a r
P a r b a t ) t h e jGkri8s a t t i t u d e i s completely d i f f e r e n t .
In h i s p a p e r ' A Shaman's Song and some I m p l i c a t i o n s f o r
Himalayan Research' (1974a:152), Hitchcock compares t h e
d u a l r e l a t i o n s h i p between w i f e - g i v e r s and w i f e - r e c e i v e r s
w i t h shamanism and s a y s : ' I n t h e domain of shamanism we
f i n d a s t a t u s which s i m i l a r l y i s ambiguous, because l i k e
t h e s t a t u s of w i f e - g i v e r , it i s a l s o a s s o c i a t e d w i t h power
t h a t can be e i t h e r b e n e f i c i e n t o r p u n i s h i n g . ' Among t h e
jGkri of Ath Hajar P a r b a t I c o u l d n o t f i n d any i n d i c a t i o n
t h a t t h e j h E k r i V s powers were d i r e c t e d a t i n d i v i d u a l s
w i t h i n t h e community o r t h a t ' t h e shaman's s t a t u s ... with
r e s p e c t t o good and e v i l i s ambiguously c o l o u r e d . '
(Hitchcock, 1974: 152) .
ASPECTS OF BHUJEL SHAMANISM
U n c o n t r o l l e d p o s s e s s i o n and a n n u n c i a t i o n ( r e p o r t e d o r ob-
s e r v e d ) , a c q u i s i t i o n of g e a r , a p p r e n t i c e s h i p t o a guru and grad-
u a l a c q u i s i t i o n o f s p i r i t m a s t e r y a r e c u l t u r a l l y defined, s t e p s on
t h e r o a d t o becoming a B h u j e l shaman, b u t t h e y a r e n o t t h e o n l y
way. Although uncommon among t h e D h u j e l , I h e a r d o f one shaman
and e n c o u n t e r e d a n o t h e r whose guru were s u p e r n a t u r a l b e i n g s .
They c l a i m t o b e s e l f - g e n e r a t e d (bhuz-phuttd: i . P . , ' e a r t h -
s p r u n g ' , o r Zphu ubjeko: i . e . , ' s e l f - p r o d u c e d ' ) . A legendary
g r e a t g r a n d f a t h e r o f a l i v i n g d h u j e l headman was a shaman o f t h i s
t y p e . While plowing he was s n a t c h e d away by t h e d e i t y o f Cold
Water ( c i s 0 pEni d e u t d ) , k e p t f o r f i v e d a y s and f e d on earthworms
w h i l e l e a r n i n g shaman l o r e and t e c h n i q u e . The god t o o k t h e boy
because he l i k e d him and r e t u r n e d him o n l y when t h e mother, who
w a s a widow, had begun t o hang h e r s e l f . F o r t e n d a y s t h e boy
was dumb and u n a b l e t o e a t o r move. On t h e t e n t h day he became
p o s s e s s e d by t h e Cold Water d e i t y , who e x p l a i n e d t o t h e mother
t h r o u g h t h e boy what had happened. T h e r e a f t e r he became s o am-
o u s a shaman t h a t he was . s a i d t o have been i n demand by t h e king
o f Kathmandu.
W e c a n f u r t h e r augment t h i s by an i n s t a n c e o f c o n t r o l l e d s o u l -
l o s s , and i t i s n o t e w o r t h y t h a t t h e movement, i f one i s t o be
r e c o g n i z e d a s a f u l l - f l e d g e d shaman, must be toward m a s t e r y -
and v o l u n t a r y c o n t r o l - w h e t h e r o f p o s s e s s i o n o f o f s o u l - j o u r n e y -
i n g . A Matwala shaman p e r f o r m s a r i t u a l t o c u r e a p a t i e n t who i s
unconscious. During t h e c o u r s e of t h e r i t u a l he s i n g s a song i n
which o v e r 100 l o c a l f l o w e r s , b u s h e s and t r e e s a r e mentioned.
A f t e r t h i s he c a l l s a d e u t d , becomes p o s s e s s e d , and l i e s down
unconscious b e s i d e h i s unconscious p a t i e n t . H i s i n t e r p r e t a t i o n
o f t h i s l a s t p o r t i o n o f t h e r i t u a l i s t h a t t h e d e u t d i s conduct-
i n g h i s s o u l among t h e p l a n t s named i n t h e s o n g , - f o r somewhere
among them t h e s o u l i s h i d i n g . 2 A f t e r some t i m e ' t h e shaman
awakes and r i t u a l l y restores t o t h e p a t i e n t h i s l o s t s o u l . Es-
p e c i a l l y s i g n i f i c a n t i n t h e shaman's i n t e r p r e t a t i o n o f t h i s
search f o r a l o s t s o u l i s h i s statement t h a t it i s n o t t h e p l a n t
t h a t h o l d s t h e s o u l p r i s o n e r , b u t one o r more e v i l s p i r i t s , who
u s e t h e p l a n t a s a h i d i n g p l a c e . The shaman h a s t o do b a t t l e
w i t h t h e s e s p i r i t s i n o r d e r t o w r e s t t h e s o u l away. I t a l s o i s
s i g n i f i c a n t t h a t t h e c o n t e s t t a k e s p l a c e on e a r t h , o r j u s t be-
n e a t h i t , among r o o t s .
-
R e t u r n i n g now t o E l i a d e ' s t h r e e e l e m e n t s a psychological
s t a t e , and i n t e r p r e t a t i o n s of it s p e c i f y i n g s o u l - l o s s and journey-
i n g , and p o s s e s s i o n by a s p i r i t - I would want to view B h u j e l sha-
manism, f i r s t , a s an a c t i v i t y t h a t i s observed by o t h e r s or a men-
t a l s t a t e a n d / o r an a c t i v i t y reported on by t h e a c t o r - t h u s ab-
s o l v i n g me from any need t o s p e c i f y o r imply what ' r e a l l y ' i s
happening i n t h e shaman's mind. Two i n i t i a l a c t i v i t i e s mark t h e
b e g i n n i n g o f t h e c o u r s e toward b e i n g a s h ~ m a n . One i s l y i n g as
i f d e a d , i n f a c t o r i n r e p o r t , a i ~ di s interpreted as an uncon-
t r o l l e d and u n s o l i c i t e d i n s t r u c t i o n a l s o u l - j o u r n e y . The o t h e r i s
s h a k i n g o r f l i n g i n g o n e ' s s e l f a b o u t ( a g a i n i n f a c t o r i n report),
and i s interpreted a s u n c o n t r o l 4 e d and u n s o l i c i t e d p o s s e s s i o n .
So f a r a s I know, a l l B h u j e l shamans take one o r a n o t h e r c o u r s e .
F u r t h e r m o r e , a shaman p a s t h i s n o v i t i a t e v a l i d a t e s h i s r o l e by
a c t i v i t y and a p p a r e n t m e n t a l s t a t e s having r e f e r e n c e t o b o t h
t h e s e e a r l i e r o c c a s i o n s , b u t w i t h t h e i m p o r t a n t a d d i t i o n of v o l -
u n t a r y c o n t r o l . A s a working, s o c i a l l y a c c e p t e d shaman h e d e s -
c r i b e s h i s s o u l ' s journey a s v o l u n t a r i l y i n i t i a t e d , and termina-
t e d when h i s m i s s i o n t o t h e O t h e r World h a s been accomplished.
Similarly, h i s voluntarily i n i t i a t e d possession is described, o r
a c t e d o u t , a s temporary l o s s and resumption o f a l l h i s f a c u l t i e s .
b c e p t f o r commitment t o t h e i d e a o f t r a n c e o r some o t h e r a l t e r e d
s t a t e o f c o n s c i o u s n e s s I f i n d no d i f f i c u l t y i n f i t t i n g t h i s con-
c e p t i o n e i t h e r t o R e i n h a r d ' s ( t h i s volume) d e f i n i t i o n ( i f w e a s -
sume, a s I do, t h a t t h e shaman's i s a s o c i a l r o l e and embodies
a c t i v i t i e s , s u c h a s c u r i n g , u n d e r t a k e n f o r t h e good o f t h e com-
munity) o r t o S h i r o k o g o r o f f ' s (1935) d e s c r i p t i o n o f shamanism
among t h e Tungus .
Becoming a S w
On h i s d e a t h a shaman's g e a r t e n d s t o p a s s t o h i s most
f a v o u r e d p u p i l , o f t e n a c l o s e r e l a t i v e s u c h a s a grandson o r
s i s t e r ' s s o n . Among t h e Matwala t h e b e s t o w a l by h i s f a m i l y of a
d e a d shaman's g e a r i s s i g n i f i e d t o b e c o r r e c t when t h e r e c i p i e n t
shaman, w e a r i n g h i s newly r e c e i v e d g e a r , becomes p o s s e s s e d by t h e
s o u l ( p ~ P U s h ) of h i s d e c e a s e d p P U . I n a n o t h e r t y p e of i n h e r i -
t a n c e t h e d e c e a s e d shaman i s b e l i e v e d t o bestow some o f h i s pow-
e r s on r e l a t i v e s , r e g a r d l e s s o f whether t h e y r e c e i v e h i s g e a r .
A Magar l i n e a g e g r a n d s o n , a n o v i c e shaman, was b e l i e v e d t o have
r e c e i v e d some o f t h e powers (gytin) o f h i s famous l i n e a g e grand-
f a t h e r , and a g r a n d d a u g h t e r r e c e i v e d t h e g i f t o f c l a i r v o y a n c e
from t h e same shaman.
The l a t t e r g i f t r a i s e s t h e q u e s t i o n o f f e m a l e shamans. To my
knowledge t h e B h u j e l n e v e r have had a f e m a l e shaman. When quer-
i e d , p e o p l e s a y t h e work i s t o o d i f f i c u l t f o r a woman. Else-
where, however, women shamans, though r a r e , a r e n o t unknown, and
I have s e e n one p e r f o r m i n g among t h e Pun Magar o f U l l e r i , i n t h e
mountains e a s t o f Beni on t h e K a l i Gandaki.
I n t h i s account I do n o t have s p a c e t o d i s c u s s t h e r i t u a l t h a t
accompanies t h e making of t h e s h a m a n ' s g e a r , n o r c a n I g i v e d e -
t a i l s a b o u t smaller p a r t s o f s u c h p a r a p h e r n a l i a a s t h e drum.
I w i l l l i s t t h e m a j o r i t e m s f o r m i n g t h e costume o f a n o t h e r Kami
shaman, whose g e a r I w a s a b l e t o p u r c h a s e . The drum (Qhydgro)
i s o n e - s i d e d a n d i s h e l d by c r o s s e d s t . i c k s f a s t e n e d by r i n g s t o
t h e i n s i d e o f t h e r i m - on which a b e l l may b e f a s t e n e d . The
d r u n h e a d is made o f w i l d Himalayan g o a t s k i n ( g h o r a l ) . A wrist
g u a r d ( b h o l t o ) i s worn o n t h e l e f t arm. The h a n d l e o f t h e s l e n -
d e r s t r a i g h t d r u m s t i c k f g a j d ) i s c a r v e d . To h o l d t h r e a d o f f e r -
i n g s t o h i s c h i e f d i e t y (mukhiyd d e u t i i ) , t h e shaman c a r r i e d a
s t i c k w i t h a t r i d e n t f t r i s / l i ~ )a t t h e t o p . The whole a r t i c l e i s
r e f e r r e d t o as a s p e a r o r j a v e l i n ( b a r e & ) . (According t o l o c a l
shamans t h e t r i d e n t d o e s n o t b e a r any r e l a t i o n t o g i v a b e c a u s e i t
i s made o f i r o n r a t h e r t h a n c o p p e r ) . The w a i s t - l e n g t h l e a t h e r
' j a c k e t ' ( w i t h a l l i t s appendages a p t l y c a l l e d b h z r a : lit.
' c o o k i n g p o t s ' a n d i n t h e p h r a s e bhZra kw, ' p o t s and p a n s ' )
c o n s i s t s o f two s h o u l d e r s t r a p s a n d a wide b e l t a t t h e w a i s t made
o f w i l d g o a t l e a t h e r . Some ' j a c k e t s ' are made o f b a r k i n g d e e r
( r d t e ) o r w i l d s h e e p ( t h i i r ) , b u t w i l d g o a t i s p r e f e r r e d . The
b e l t and suspenders a r e d e c o r a t e d with cowrie s h e l l s and b i r d
s k i n s are a t t a c h e d a t t h e b a c k , i n c l u d i n g s k i n s o f t h e Impeyan
P h e a s a n t (Lophophorus i m p e j a n u s . S e e Rand a n d F l e m i n g , 1 9 5 7 : 6 2 ) .
B e l l s , a n d p i e c e s o f m e t a l r e p r e s e n t i n g s u n , moon a n d s t a r s a r e
a t t a c h e d t o t h e s h o u l d e r s t r a p s , a n d o n e o f them, d i s t i n g u i s h e d
by a c o i l o f w i r e , was g i v e n by t h e s h a m a n ' s guru a n d c a l l e d
gurghanta'. ( T h i s i s t o b e d i s t i n g u i s h e d from t h e much l a r g e r
b e l l o f t h e Matwala, a l s o c a l l e d g u r g a n t h a b u t worn i n f r o n t a n d
depending from a f a s t e n i n g around t h e n e c k ) . Together t h e b e l l s
a n d m e t a l p l a t e s c r e a t e a l o u d j a n g l i n g when t h e shaman d a n c e s ,
o r may m e r e l y t i n k l e when h e t r e m b l e s s l i g h t l y . With h i s ' j a c -
k s t ' a n d drum ( i n c l u d i n g t h e s m a l l b e l l a n d r i n g s a t t a c h e d t o t h e
h o l d i n g s t i c k s ) he is a b l e t o c r e a t e a remarkable v a r i e t y of
rhythmic and sound e f f e c t s .
H i s f e a t h e r h e a d d r e s s fbakhar) c o n s i s t e d o f p h e a s a n t and p a r t -
r i d g e f e a t h e r s and t o keep i t u p r i g h t he wore a t i a r a - l i k e sup-
p o r t made o f p o r c u p i n e q u i l l s . He wore j o d h p u r - l i k e N e p a l i t r o u -
sers (su-l) and d u r i n g much o f a s e a n c e s a t on a low wooden
s t o o l (pirka') c a r v e d from a s i n g l e b l o c k o f wood.3 The costume
and a l l o t h e r g e a r was k e p t i n a s p e c i a l l y made w i c k e r b a s k e t
with a top.
I n t h e B h u j i v a l l e y t h e f i n a l r i t e s f o r a shaman a r e d i f f e r e n t
from t h o s e f o r non-shamans. I p r e s e n t them i n b r i e f e s t summary,
a s Deo Ram d e s c r i b e d t h e f u n e r a l h e e x p e c t e d . The dead shaman i s
d r e s s e d i n h i s r e g a l i a , b l i n d f o l d e d and propped up on t h e p o r c h
of h i s house. He i s made t o h o l d a drum, and a d r u m s t i c k i s t i e d
t o h i s hand. H i s p u p i l s , and t h e p r o f e s s i o n a l s he a l r e a d y h a s
t r a i n e d , come and s i t b e f o r e him. They drum and s i n g u n t i l a l l
a g r e e t h a t t h e body h a s become p o s s e s s e d , a s i n d i c a t e d by s l i g h t
t r e m b l i n g , even sometimes by b e a t i n g t h e drum. The body t h e n i s
c a r r i e d t o a h i l l s i d e chosen by t h e shaman b e f o r e h i s d e a t h .
A h o l e i s dug and u n l i k e customary k u r i a l s which a r e by t h e r i v e r
and p r o n e , t h e c o r p s e i s p l a c e d i n t h i s g r a v e s i t t i n g up, w i t h
t h e t o r s o above ground. The rest o f t h e body i s c o v e r e d w i t h a
cone-shaped w a l l of s t o n e s . The b r a n c h from t h e t r e e climbed by
t h e shaman d u r i n g h i s a p p r e n t i c e s h i p i s i n s e r t e d a t t h e peak o f
t h e cone, and some of h i s b e l l s a r e t i e d t o i t . Some b r e a d and
l i q u o r , p l u s a l o c k of t h e shaman's h a i r , i s l e f t i n a compart-
ment j u s t b e n e a t h t h e p e a k . Some s i x months l a t e r a l l t h e sha-
mans who have been p u p i l s come and c o l l e c t t h e h a i r , d r i n k t h e
l i q u o r , i f any r e m a i n s , and throw away tllc food. The l o c k o f
h a i r , p l u s a s t o n e from j u s t above t h e shaman's head, w i l l be t a -
ken t o t h e shaman's l i n e a g e s p i r i t ' s memorial s i t t i n g p l a c e and
w i l l be entombed t h e r e under a s m a l l s t r u c t u r e o f s t o n e s , l i k e
t h o s e t h a t have been e r e c t e d a s memorials t o o t h e r d e c e a s e d l i n e -
age members.
P h y s i c a l Ills
B h u j e l shamans f r e q u e n t l y a r e a s k e d t o p r o v i d e t h e r a p y , and
most f r e q u e n t l y f o r s p e c i f i c p h y s i c a l i l l s . To p r o v i d e some i n -
d i c a t i o n o f what a ' p r a c t i c e ' i s l i k e , I ' l l n o t e c a s e s u n d e r t a k e n
by a Matwala shaman w i t h i n t h e c o u r s e o f two months. Each c a s e
was t r e a t e d by p o s s e s s i o n d u r i n g a n i g h t ' s s g a n c e , which l e d t o
d i a g n o s i s , and e v e n t u a l l y t o an o f f e r i n g t o t h e c a u s a t i v e s p i r i t .
A woman w i t h b o i l s was a f f l i c t e d by s p i r i t s l i v i n g i n some o f h e r
cultivated terraces. The s p i r i t s were Banaskhangi ( s p i r i t o f t h e
f o r e s t s e c t o r ) and Ban ~ h & r i ( f o r e s t shaman). She was t o l d t o
make a s h r i n e on t h e t e r r a c e and o f f e r a c h i c k e n t o e a c h s p i r i t .
A man had p a i n s i n h i s l e f t s i d e . The c a u s a t i v e s p i r i t was a
w i t c h (Ban DZini) who l i v e d on one of h i s t e r r a c e s and s e n t a
w i t c h arrow ( b o k s i b d n l . H e a l s o was t o l d t o make a s h r i n e and
o f f e r a c h i c k e n . A young boy c o u l d n o t move h i s l e g s and arms.
He was a f f l i c t e d by t h e Kuce L u l and t o p r o p i t i a t e t h i s Z U Z , t h e
shaman had t o have t h e a s s i s t a n c e o f two young men, o n e o f whom
was d r e s s e d l i k e a woman. These two, known a s deaf and dumb man
and woman ( l d f o - l d $ i ) dance when an o f f e r i n g i s made and were de-
manded by t h e Zul i f i t was t o r e l e a s e t h e p a t i e n t ' s arms and
l e g s . Two d i f f e r e n t k i n d s o f l u l were c a u s i n g a woman's s w e l l i n g
g o i t r e . They were p r o p i t i a t e d by images made o f wheat f l o u r .
And i n t h e f i n a i caEe, a woman's p a i n f u l e y e s were found t o be
caused by a human w i t c h . B e r t r e a t m e n t was v e r y similar t o t h e
one t o be d e s c r i b e d s u b s e q u e n t l y a s p a r t of one o f Deo Ram's
sCances .
C o n t e x t s O t h e r Than t h e Family Seance
The r i t u a l c o n t e x t p a r e x c e l l e n c e o f b h u j e l shamanism i s t h e
sGance, c a l l e d by a f a m i l y and a t t e n d e d by t h e f a m i l l and neigh-
bours. Shamans i n s t a t e s of p o s s e s s i o n , however, do f u n c t i o n on
o t h e r o c c a s i o n s and f o r o t h e r g r o u p s . A t t h e l e v e l of t h e l o c a l -
i z e d l i n e a g e , Magar w i t h a r e c e n t a n c e s t o r who w a s a well-known
shaman b u i l t a memorial e a r t h - c o v e r e d c a i r n ( 1 ~ 2 t h )on t h e s t o n e
t r a i l s i d e r e s t i n g p l a c e (bisdwza) e r e c t e d i n honour o f t h e i r
l i n e a g e god ( k u l d e u t d ) and a n c e s t o r s ( p i t r a ) . On t h e f u l l m o n
n i g h t o f BaisZkh (April-May) t h i s l o c a l i z e d l i n e a g e i n v i t e s sham-
a n s who were p u p i l s of t h e a n c e s t r a l shaman t o h o l d a n a l l - n i g h t
s6ance and t h e f o l l o w i n g day t h e shamans dance p o s s e s s e d t o t h e
m t h , where a l i n e a g e member o f f i c i a n t ( p u j d r i ) beheads a ram.
The h o r n s a r e removed and w i t h t h e r o p e used t o l e a d t h e ram t o
t h e s a c r i f i c e , a r e hung on t h e math, o r on a p i n e t r e e p o l e b e s i d e
it. During t h e n i g h t - l o n g s e a n c e , o r d u r i n g t h e r i t u a l a t t h e
math, t h e d e c e a s e d shaman p o s s e s s e s and s p e a k s t h r o u g h one o r
another of h i s l i v i n g p u p i l s . A reading of t h e ram's pancreas
a l s o is thought t o r e v e a l h i s prognostic.
An example o f shamanic p a r t i c i p a t i o n a t t h e l o c a l c a s t e l e v e l
o c c u r s a n n u a l l y among t h e Matwala. An a n c e s t r a l shaman i n s t r u c t e d
h i s c a s t e f e l l o w s t o b u i l d a s h r i n e t o a l o c a l goddess ( d e v i l and
w o r s h i p t h e r e on t h e f u l l moon o f Bhadau (August-September).
Matwala shamans p a r t i c i p a t e i n the r i t u a l , becoming p o s s e s s e d and
s p e a k i n g f o r t h e d e v i l who i s c a l l e d Dakkhin ( s o u t h e r n ) ~ e v oi r
Dakkhin KZli. A s a c e n t r a l f e c t u r e o f the r i t u a l t h o s e p r e s e n t
bedeck c a p t u r e d Mona1 p h e a s a n t s (Lophophorus impejanus) w i t h r e d
and w h i t e t h r e a d s , mark them w i t h r e d powder, and s p r i n k l e t h e n
w i t h c l e a n unbroken h u l l e d r i c e . The p h e a s a n t s a r e h e l d by male
o f f i c i a n t s ( p G & i ) d r e s s e d as women. A f t e r t h e p h e a s a n t s have
been honoured t h u s i n t h e name o f t h e g o d d e s s , t h e y a r e t a k e n t o
t h e edge o f t h e f o r e s t and r e l e a s e d . S u b s e q u e n t l y t h e goddess is
p r o p i t i a t e d by s a c r i f i c i n g male s h e e p and g o a t s . A s a r u l e t h e s e
s a c r i f i c e s a r e made by p e r s o n s whose r e q u e s t f o r a boon from t h e
goddess h a s been g r a n t e d .
A r i t u a l a t t h e most i n c l u s i v e B h u j e l l e v e l i s performed b i -
a n n u a l l y t o r i d t h e h i g h p a s t u r e s of a r z k s a s - an e v i l s p i r i t t h a t
k i l l s humans and l i v e s t o c k and i s s a i d by some t o resemble a h o r s e ;
by o t h e r s t o a p p e a r l i k e a man r i d i n g a h o r s e , a b e a r o r a t i g e r .
T h e o r e t i c a l l y t h e r i t u a l i s performed by shamans from t h e whole
valley. I n a c t u a l i t y when ? saw i t , t h e a c t i v e p a r t i c i p a n t s were
e i g h t Kami. They came t o g e t h e r i n t h e i r r e g a l i a , and w i t h one of
t h e i r number a s l e a d e r , sang a n t i p h o n a l l y The F o r e s t S p i r i t
' s c r i p t u r e ' (ban banpa-ko okFa'). Three t i m e s d u r i n g t h e course of
t h e song they a l l g o t up and performed a l i n e dance a s p r o t e c t i o n
a g a i n s t e v i l s p i r i t s . I n t e r m i t t e n t l y some became p o s s e s s e d .
Toward evening p a r t of t h e group c r o s s e d t h e v a l l e y t o a p a s s t h a t
l e a d s from t h e high p a s t u r e s down i n t o t h e Bhuji v a l l e y . Here,
n e a r a s h r i n e f o r t h e S p i r i t of t h e Pass ( d e o r d Z i l , i n a g e s t u r e
t o p r e v e n t t h e rirksasfrom going i n t o t h e v a l l e y , t h e y s y m b o l i c a l l y
t i e d t h e s p i r i t t o a t r e e , and t o s i g n a l i z e v i c t o r y smeared t h e i r
f a c e s and drums with white c l a y . A f t e r s u n s e t o t h e r s from t h e
group went n o r t h a c r o s s t h e v a l l e y , d r i v i n g t h e ra'ksas,and a f t e r
c r o s s i n g t h e U t t a r Ganga s a c r i f i c e d an u n c a s t r a t e d ram - a g i f t
t o persuade t h e r a ' k s a s t o l e a v e t h e r e g i o n i n peace f o r a n o t h e r
two y e a r s . I t was claimed t h a t i n i t i a l l y t h i s r i t u a l was supported
by t h r e e upper Bhuji v a l l e y headmen, who provided t h e ram and
r e c e i v e d i n t u r n a p o r t i o n o f t h e meat. Recently t h e i r s u p p o r t
had waned and on t h i s o c c a s i o n t h e money f o r t h e ram was being
r a i s e d i n i t i a l l y from passers-by a s t h e r i t u a l p r o g r e s s e d and
l a t e r from a nearby v i l l a g e . The s a c r i f i c i a l meat was d i v i d e d
among p a r t i c i p a t i n g shamans and t h e y s h a r e d a p o r t i o n w i t h a l o c a l
innkeeper who provided them l i q u o r and a p l a c e t o cook.
Witch Evi Z
S i n c e t h e song o f t h e n i n e w i t c h s i s t e r s i s s o c e n t r a l a f e a t u r e
of t h e upper B h u j i shaman complex, I w i l l g i v e a s h o r t e n e d v e r s i o n
of i t . I would p r e f e r t o p r e s e n t t h e whole o r i g i n a l t e x t , a l o n g
w i t h commentary and a n a l y s i s . But even w i t h t h e f o l l o w i n g abbrev-
i a t e d v e r s i o n it i s p o s s i b l e t o convey some i d e a o f t h e t y p e o f
m a t e r i a l t h e song a s a whole c o n t a i n s . With f u r t h e r work o f t h e
k i n d r e c e n t l y done by A l l e n (1974a) and Hdfer (1974) it i s c l e a r
t h a t t h e s e songs and o t h e r f o l k l o r i s t i c c o l l e c t i o n s (Gaborieau
1974) n o t o n l y w i l l f u r t h e r i l l u m i n a t e shamanism b u t a l s o w i l l
p r o v i d e i n s i g h t s i n t o unknown p o r t i o n s o f N e p a l ' s e t h n i c and
l i n g u i s t i c h i s t o r y . Moreover, i n some i n s t a n c e s , a s i n t h i s s o n g ,
t h e s e r i t u a l t e x t s from t h e h i l l s r e f l e c t a t y p e o f s o c i e t y and
i t s t e n s i o n s , and more g e n e r a l l y , u n i v e r s a l problems o f t h e human
c o n d i t i o n (Hitchcock 1974) .
T h i s song i s t h e b r i e f e s t v e r s i o n I r e c o r d e d , n o t o n l y from Deo
Ram b u t from any o t h e r shaman. I t w a s c o p i e d i n N e p a l i a s he
r e c i t e d i t , a l i n e o r two a t a t i m e . I t is somewhat s h o r t e r t h a n
t h e v e r s i o n I h e a r d him p r e s e n t d u r i n g s e a n c e s , i n c l u d i n g t h e
seance being d e s c r i b e d here. In a l l versions I heard a m n g t h e
B h u j e l t h e number of w i t c h e s and t h e b a r g a i n between RZna and t h e
youngest sister a r e c o n s t a n t e l e m e n t s . But depending on t h e shaman
and t h e c o n t e x t o f t h e performance, e p i s o d e s a r e expanded and
c o n t r a c t e d , added o r d e l e t e d , . The opening e p i s o d e o f t h e p r e s e n t
v e r s i o n , f o r example, i s v e r y s h o r t . I n a n o t h e r v e r s i o n it i s
much expanded by t e l l i n g how t h e k i n g t r i e d t o g e t h e l p from a
Brahman, an a s t r o l o g e r and a n o t h e r k i n d o f shaman b e f o r e t u r n i n g
t o RZma. Longer v e r s i o n s a l s o go i n t o much d e t a i l a b o u t t h e
b i r t h o f t h e n i n e s i s t e r s and RZrna's v i s i t t o t h e i r p a r e n t s . In
t h e p r e s e n t t r a n s l a t i o n I have t r i e d t o s t r i k e a b a l a n c e between
complete l i t e r a l n e s s and r e a s o n a b l y e a s y comprehension. In the
s p a c e a l l o t t e d I c o u l d d i s c u s s v e r y few o f t h e t e x t u a l problems
r a i s e d . T h i s v e r s i o n , however, r e p r e s e n t s what Deo Ram s a y s t h e
t e x t means. I n h i s p r e s e n t a t i o n Deo Ram used a number o f t u n e s
and rhythms. Another K a m i shaman, whom I o f t e n h e a r d , used t h e
same t u n e and rhythm t h r o u g h o u t .
A t t h e c r o s s r o a d s n e a r R a n i b a n i v i l l a g e , t h e y began t o dance
t h e j h o l a l 6 on t h e l a r g e s t o n e a s f l a t a s a woven mat. They began
t o s i n g m g a l , began t o s i n g ~ h z k i l7 . Good RZma began donning
h i s shaman's costume, b r o u g h t a p i n e wood p o l e from P a t h a r k o t , 1 8
e r e c t e d it on t h e f l a t s t o n e a t t h e c r o s s r o a d s and climbed i t . H e
began t o r e c o g n i z e k a k s i , began t o r e c o g n i z e b o k s i .
' D i d i you danced t h e jholu; b a h i n i , you sang t h e p h d k i ,
t h e mangal. You a r e k a k s i , you a r e b o b $ . '
Good R h a r e l e a s e d a powerful s p i r i t 2 4i n t h e v a s t f o r e s t .
Good R h a s e n t t h e s p i r i t t o t h e e l d e s t w i t c h s i s t e r . She vomited
blood from h e r mouth. She t o s s e d from s i d e t o s i d e i n p a i n . The
e l d e s t s i s t e r became t h e witch ( @ i n i ) o f t h e high t r e e l e s s
p a s t u r e s i n t h e v a s t f o r e s t a t Bahra Bukeni.
'With a l l r e s p e c t , RZma, w i t h a l l r e s p e c t . 32 L i s t e n t o
my e n t r e a t y ; t h e n I ' l l go back. I f you k i l l me, no one
i n t h e h i l l s w i l l c a l l you. No one w i l l c a l l you. I f
I go and b r i n g w i t c h e v i l , you, m a s t e r , w i l l be c a l l e d .
You w i l l be given 72 pounds ( n i n e dhZmi) of sesame and
160 pounds ( n i n e w i ) of h u l l e d r i c e . With a l l r e s p e c t ,
m a s t e r , w i t h a l l r e s p e c t . L e t ' s go t o t h e h i l l s . '
I n t h i s r i t u a l t h e c e n t r a l f e a t u r e i s a small-necked gourd
fchindu). I t s purpose i s t o a t t r a c t t h e s p i r i t ( m i ) of t h e
r e c e n t l y deceased f o u r months o l d c h i l d i n t o t h e gourd, which t h e n
i s smashed. T h i s d r i v e s t h e s p i r i t away and b a r r i e r s a r e e r e c t e d
s o t h a t it never can r e t u r n .
A s t h e song d e s c r i b e d t h e r a m sp r o g r e s s c l o s e r and c l o s e r t o -
t h e house, t h e t e n s i o n mounted. Deo Ram w h i s t l e d more and more
f r e q u e n t l y and was answered by t h e two men, who by now were s i t t i n g
on t h e verandah. The man by t h e d o o r who was n o t under t h e b l a n -
k e t s l o w l y r a i s e d h i s s t i c k , r e a d y t o s t r i k e a t t h e gourd he h e l d
i n h i s hand. The n e t - k e e p e r t h r e w s a n d and w a t e r more and more
f r e q u e n t l y , and i n between b e a t r a p i d l y around t h e n e t w i t h t h e
n e t t l e s . Whed Deo Ram s t o p p e d s i n g i n g and began c l u c k i n g , a s one
would t o a t t r a c t a c h i l d , t h e t e n s i o n was extreme. A l l was q u i e t
e x c e p t f o r t h e f u r i o u s b e a t i n g o f t h e n e t t l e s . The w h i s t l e r s had
s t o p p e d . Then Deo Ram u t t e r e d a n a l m o s t screaming y e l l , and
immediately t h e two by t h e d o o r smashed a t t h e gourd, s h o u t i n g a s
l o u d a s t h e y c o u l d and t h e bedlam was augmented by t h e s h o u t s o f
two o t h e r men, who had p i c k e d up t h e plow and c h i c k e n , had dashed
o u t of t h e d o o r , and were headed down t h e p a t h . They were f o l l o w e d
a t a r u n by t h e two who had smashed t h e gourd. They had p i c k e d up
some of t h e p i e c e s and were c a r r y i n g i t w i t h them. The remaining
p i e c e s were c o l l e c t e d by t h e f a t h e r , who had l e f t t h e n e t and was
p r o c e e d i n g down t h e p a t h f o l l o w e d by Deo Ram.
Interpretation
T h i s r i t u a l l e n d s i t s e l f t o i n t e r p r e t a t i o n as a r i t e o f p a s s a g e
(van Gannep 1 9 6 0 ) . T u r n e r (1969:94-95) h a s summarized van Gannep
a s follows:
o l d c h i l d should, i n t o t h e v o i d of f o r g e t f u l n e s s . I t s t i l l , s o t o
speak, c l i n g s t o its l i v i n g r o l e of 'baby'. A s such it 'comes
b a c k ' and ' b o t h e r s ' t h e l i v i n g . Because i t s t i l l i s p a r t o f t h e
f a m i l y i t w i l l b e j e a l o u s o f a new baby, and one of t h e e x p l i c i t
r e a s o n s f o r h o l d i n g t h e s 6 a n c e was t o p r e v e n t t h i s i n c o m p l e t e l y
dead c h i l d from harming t h e n e x t c h i l d t o be b o r n . Looking a t t h e
s i t u a t i o n from t h e p a r e n t s ' p o i n t o f view, t h e baby - t a k e n from
them by no v o l u n t a r y a c t of t h e i r own - s t i l l l i v e s i n t h e i r
h e a r t s , and t h e f a m i l y members c a n n o t be f u l l y engaged i n t h e i r
u s u a l and r e q u i r e d r o l e s , b e c a u s e t h e y a r e ' h a l f i n l o v e w i t h
e a s e f u l D e a t h 1 , a s r e p r e s e n t e d by t h e i r l o s t c h i l d .
The r i t u a l c u r e f o r t h i s s t a t e o f i n c o m p l e t e d e a t h o f t h e c h i l d ,
and t h e s t a t e o f i n c o m p l e t e s o c i a l l i f e t h a t i s i t s m i r r o r image
i n t h e l i v e s o f t h e p a r e n t s , i s r e d u c t i o n b o t h o f t h e f a m i l y and
t h e l o s t c h i l d t o a s t a t e o f u n d i f f e r e n t i a t i o n o r cornitatus. A s
n o t e d e a r l i e r t h i s s t a t e o f w i t h d r a w a l and s e p a r a t i o n from incom-
p l e t e d e a t h i s symbolized by i t s e n t r a n c e i n t o t h e womb-like gourd.
The l i m i n a l s t a t e f o r b o t h c h i l d and ffamily - though more l i t e r a l l y
s o f o r t h e c h i l d - i s r e d u c t i o n f o r b o t h t o t h e v e r y edge o f noth-
i n g n e s s , t o t h e a l m o s t t o t a l l y amorphous p o i n t o f i n i t i a l
c o n c e p t i o n , a s t a t e from which new d i r e c t i o n s t h e n may o r i g i n a t e .
The n e w . d i r e c t i o n f o r t h e p a r e n t s i s t a k e n when t h e y w i l l t h e
death of the rz. They have i n v i t e d t h e shaman t o p e r f o r m t h e
r i t u a l ; t h e y have p r o v i d e d him w i t h t h e n e c e s s a r y means; and
a l t h o u g h t h e y do n o t t h e m s e l v e s ' k i l l ' t h e s p i r i t , it seems s i g -
n i f i c a n t t h a t i n p a r t t h i s a c t i s performed by a b r o t h e r o f t h e
mother, one of h e r c l o s e s t consanguines. Acting through t h e two
men who smash t h e gourd, t h e f a m i l y a c h i e v e s a v i o l e n t s e v e r a n c e
from the c h i l d and makes a v o l u n t a r y c h o i c e o f l i f e t h a t no
l o n g e r i s u m b i l i c a l t o d e a t h . For them t h i s i s what ' k i l l i n g '
the rz means.
John T. Hitchcock
2. T h i s i n t e r p r e t a t i o n may be compared t o t h e i n t e r p r e t a t i o n
o f a s i m i l a r r i t u a l enumeration of f l o w e r s a m n g t h e Tamang
(Hbfer 1974: 178) .
3. Many i t e m s o f t h i s shaman's g e a r a l s o a r e worn by t h e
C h a n t e l shamans r e p o r t e d on by Michl (1974, and i n t h i s
vol.ume). H i s r e p o r t i s from a r e g i o n a b o u t t h r e e d a y s '
walk t o t h e e a s t and s o u t h .
4. F o r a b r i e f d e s c r i p t i o n o f t h e r i t u a l r e q u i r e d t o remove
t h e ' o b s t a c l e ' s e e E i t c h c o c k (1967) and f o r a f u r t h e r
a c c o u n t w i t h i l l u s t r a t i o n s s e e Hitchcock (1974b).
T h i s l i n e w i l l s e r v e a s a n example o f t h e k i n d of freedom
t a k e n i n t h i s t r a n s l a t i o n . The l i n e r e a d s l i t e r a l l y : na'k
( n o s e ) timro ( y o u r ) hair& ( s e e i n g ) s u m i ( g o l d e n ) murali
( f l u t e ) jhwnke ( f r i n g e ) buZdki ( n o s e r i n g ) . The freedom
does n o t g o beyond t h e shaman's own i n t e r p r e t a t i o n , however.
The a s h b a l l , u s u a l l y w i t h s i n g e d c h i c k e n f e a t h e r s s t u c k
i n t o i t , i s a n o f f e r i n g commonly made d u r i n g an e x o r c i s m
d i r e c t e d a t witch e v i l .
T h i s i s t h e siEuZo d e s c r i b e d l a t e r i n t h e s e a n c e .
J i n g l e on R-ma.
An e x c l a m a t i o n w i t h o u t o t h e r meaning t o t h e shaman.
s h i t i s an a u s p i c i o u s t i m e f o r a journey.
39. T h e shaman b e l i e v e s t h i s p a r t i c u l a r k i n d o f w i t c l l e v i l
( h a i l ) makes t h e women w e a v e r s f o r g e t t h e i r c o u n t .
40. L o c a t i o n n o t known.
The d e a d c h i l d ' s f a m i l y u n d e r t h e f i s h n e t i n t h e
ceremony t o ' k i l l ' h i s s o u l
ETHNOGRAPHIC OBSERVATIONS OF CURUNG
SHAMANISM IN LAMJUNG DISTRICT
A d i s t i n c t i v e s t r u c t u r a l f e a t u r e o f Gurung s o c i a l o r d e r i s i t s
o r g a n i z a t i o n i n t o two h i e r a r c h i c a l and endogamous s t r a t a o r sub-
t r i b e s c a l l e d Char J a t ( C G P j d t , N , ' f o u r c l a n s ' ) and Sora J a t
( s o m j d t , N , ' s i x t e e n c l a n s ' ) . Each s t r a t a i n c o r p o r a t e s a number
of named exogamous p a t r i l i n e a l c l a n s which a r e i n t u r n segmented
i n t o l o c a l l i n e a g e s . The f o u r Char J a t c l a n s i n t r a d i t i o n a l h i e r d
a r c h i c a l o r d e r a r e : Ghale, Ghodane, Lama and Lamichane (N). I n
C e n t r a l Gurung c o u n t r y , p r i m a r i l y encompassing Lamjung D i s t r i c t ,
t h e s e c l a n s a r e known a s kZe, kon, l a m and Zem o r khhri7 ( G I ,
r e s p e c t i v e l y . The Gurung i n n o r t h e r n Lamjung D i s t r i c t s a y k h h d -
m a i ( G I ' c h i e f s ' ) when r e f e r r i n g t o t h e f o u r c l a n s o f t h e Char J a t
s t r a t u m t o g e t h e r , a s w e l l a s t o t h e Lamichane c l a n i n p a r t i c u 1 a r . l
By h i s t o r i c a l and l e g e n d a r y a c c o u n t , t h e Char J a t c l a n s of Ghale
and, more r e c e n t l y , Lamichane have long h e l d p o s i t i o n s o f economic,
p o l i t i c a l and s o c i a l dominance o v e r t h e a l l e g e d l y s u b o r d i n a t e Sora
Gwung shamans performing one'of the final dancing
rites of the post-funerary ceremony of pd
Shamans were o b s e r v e d i n a v a r i e t y o f r i t u a l a n d n o n - r i t u a l
s e t t i n g s . Most a t t e n t i o n w a s g i v e n t o shamanic r i t u a l s a s s o c i a t e d
w i t h t h e o c c a s i o n s o f d e a t h , b u r i a l and p o s t - f u n e r a r y c e l e b r a t i o n s .
The p r i m a r y o b j e c t i v e was n o t t o s t u d y shamans b u t t o o b s e r v e
c e r t a i n p o l i t i c a l and socio-economic a s p e c t s o f Gurung l i f e . A s
a c o n s e q u e n c e , t h e f o l l o w i n g o b s e r v a t i o n s o f Gurung shamanism may
a p p e a r somewhat l a c k i n g t o t h e a n t h r o p o l o g i s t o f r e l i g i o n . The
i n t e n t h e r e is merely t o i n t r o d u c e c e r t a i n s a l i e n t f e a t u r e s o f
Gurung shamanism, t o raise p e r t i n e n t q u e s t i o n s , a n d h o p e f u l l y t o
encourage f u r t h e r i n v e s t i g a t i o n . Information supplementary t o
the a u t h o r ' s own o b s e r v a t i o n s i s drawn from t h e w r i t i n g s o f
.
B e r n a r d P i g n e d e (1962, 1966) a n d A. D. J Macf a r l a n e (1972 1 , b o t h o f
whom s t u d i e d t h e Gurung i n t h e more w e s t e r l y d i s t r i c t s o f P a r b a t
and K a s k i , r e s p e c t i v e l y .
Gurung R e l i g i o u s T r a d i t i o n
Gurung r e l i g i o n i s a c o m b i n a t i o n o f t h r e e s t r o n g t r a d i t i o n s :
i n d i g e n o u s shamanism, T i b e t a n Buddhism ( o r Lamaism), and Hinduism.
Gurung shamanism a p p e a r s t o b e c l o s e l y r e l a t e d t o t h e o l d Bon
r s l i g i o n of T i b e t and n o r t h e r n N e p a l . Shamanism i s t h e e x c l u s i v e
domain o f members o f t h e S o r a J a t , b u t b e l i e f i n t h e power a n d
e f f i c a c y o f shamans and t h e o b s e r v a n c e a n d a c t i v e s u p p o r t o f
shamanic r i t u a l i s p a n - t r i b a l . T i b e t a n Buddhism, a l s o c l o s e l y
a l l i e d w i t h Bon h i s t o r i c a l l y , i s more r e s t r i c t e d i n p r a c t i c e by
t h e Gurung. Gurung lamahood i s u s u a l l y , b u t n o t e x c l u s i v e l y ,
p r a c t i c e d by Char J a t men o f t h e Lama c l a n . B u d d h i s t lamaism i s
c o n s i d e r e d t o b e t h e r e l i g i o n o f t h e Char J a t c l a n s , w i t h o n e
i m p o r t a n t e x c e p t i o n . The Ghale c l a n , f o r m e r l y t h e c l a n o f p a r a -
mount t r i b a l c h i e f s , h a s t r a d i t i o n a l l y m a i n t a i n e d a s t r o n g a d h e r -
e n c e t o shamanism. The p r i e s t of t h e famed l a s t ' G h a l e R a j a '
( ' k i n g * o r paramount c h i e f ) was a shaman o f t h e class o f k h e p r z
(described below). ina ally, t h e t r a d i t i o n s o f Hinduism have had
a n a l l - p e r v a s i v e i n f l u e n c e on b o t h Gurung r e l i g i o n a n d s o c i e t y .
T h r e e o t h e r r i t u a l s p e c i a l i s t s sometimes e n c o u n t e r e d i n Gurung
v i l l a g e s a r e t h e Gurung a s t r o l o g e r o r ( j y o t i s h i , N ) and t h e
N e p a l i jMkri and d&i, ' d i v i n e r , c o n j u r e r , w i z a r d ' , and ' w i z a r d ,
s o r c e r e r , ' r e s p e c t i v e l y ( T u r n e r 1931:321b, 3 2 7 a ) .
C a t e g o r i e s of Curung Shaman
Shamanic r e c r u i t m e n t i s b a s i c a l l y h e r e d i t a r y among S o r a J a t
clansmen. Most shaman guru wish t o p a s s on t h e i r r e v e l a t i o n and
e s o t e r i c knowledge d i r e c t l y t o a s o n , b u t i n f a c t , anyone w i s h i n g
t o become a shaman can s t u d y w i t h a m a s t e r shaman by mutual a g r e e -
merit. A young man may b e g i n s t u d y i n g shamanism d u r i n g h i s t e e n
y e a r s . A s a neophyte h e i s c a l l e d s h i s o (GI. The p e r i o d o f h i s
a p p r e n t i c e s h i p v a r i e s a c c o r d i n g t o t h e p e r s o n a l i t y o f t h e neophyte
and t h e s t r e n g t h o f h i s commitment and i n t e r e s t . H e i s i n v e s t e d
w i t h f u l l guru s t a t u s o n l y when h i s m a s t e r c o n s i d e r s him a d e q u a t e l y
p r e p a r e d , and o n l y t h e n i s he a l l o w e d t o be c a l l e d ' g m ' and t o
u s e t h e f u l l r a n g e o f p a r a p h e r n a l i a and a r t i f a c t s o f t h e shaman
( a l t h o u g h h e may have h e l d o r looked a f t e r some of t h e more impor-
t a n t a r t i f a c t s , such a s t h e b i r d , d e s c r i b e d below, d u r i n g r i t u a l s
when h i s m a s t e r was p r e o c c u p i e d w i t h o t h e r d u t i e s ) . During h i s
course of study t h e novice l e a r n s t o use t h e r e q u i r e d r i t u a l
p a r a p h e r n a l i a and commits t h e o r a l t r a d i t i o n s (pe) t o memory.
S o c i e t y u s u a l l y r e c o g n i z e s a shaman a s a t h u l o ( N , ' g r e a t ' ) g u r u
a f t e r h e h a s campleted c o n s i d e r a b l e s t u d y w i t h o n e o r more n o t a b l e
guru and p a r t i c u l a r l y a f t e r he h a s o v e r s e e n t h e s u c c e s s f u l com-
p l e t i o n o f h i s g u r u ' s f i n a l p o s t - f u n e r a r y r i t u a l (psi) which i s
d e s c r i b e d i n d e t a i l below.
I n no s e n s e i s t h e shamanic r o l e a s e l f - s u s t a i n i n g one i n
economic terms, a l t h o u g h a l l shamans r e c e i v e some r e m u n e r a t i o n
i n t h e form o f g i f t s o f g r a i n , meat and b e a r f o r r i t u a l s e r v i c e s
r e n d e r e d . A l l shamans o b s e r v e d i n Ghaisu, Ghanpokhara and v i c i n -
i t y u s e d shamanism t o augment t h e i r r e g u l a r f a r m i n g and h e r d i n g
economies and no Gurung shaman ( o r ZEmZ o r a s t r o l o g e r ) was
e n c o u n t e r e d who r e l i e d e x c l u s i v e l y on h i s r i t u a l s p e c i a l i z a t i o n
for a living.
F u n c t i o n a l d i s t i n c t i o n s between t h e primary c a t e g o r i e s of
p a j y u and k h e p r z shamanism a r e d i f f i c u l t t o s e p a r a t e because o f
t ' l e i r i n h e r e n t c l o s e r e l a t i o n s h i p t o begin w i t h and t h e f r e q u e n t
tendency of one t o s u b s t i t u t e f o r t h e o t h e r i n t h e performance of
c e r t a i n r i t e s . The most c h a r a c t e r i s t i c performance of both t y p e s
of shaman a r e t h o s e r i t u a l s d e a l i n g w i t h d e a t h and b u r i a l and
p a r t i c u l a r l y w i t h p o s t - f u n e r a r y memorial c e l e b r a t i o n s .
The c e r t a i n p r e s e n c e o f t h e s p i r i t o f t h e d e c e a s e d i s s i g n a l l e d
a g a i n d u r i n g t h e r i t u a l s a c r i f i c e s c o n d u c t e d by t h e kheprB shaman.
A t one p o i n t a g o a t i s b r o u g h t i n t o t h e shaman's p r e s e n c e , washed
by t h e r e l a t i v e s o f t h e d e c e a s e d , a n d s e t f r e e t o browse among
o t h e r p l a t e s of food. When t h e g o a t s h a k e s , t h e members o f t h e
crowd, p a r t i c u l a r l y t h e w a i l i n g women, s n a t c h t u f t s o f h a i r from
t h e a n i m a l and p l a c e them i n t h e i r h a i r . They b e l i e v e t h a t t h e
d e c e a s e d has'shown h i s p l e a s u r e t o them by a f f e c t i n g t h e g o a t .
The t u f t s o f h a i r a r e c o n s i d e r e d symbolic o f t h e d e c e a s e d ' s b l e s -
s i n g . T h e r e a f t e r , t h e g o a t i s q u i c k l y k i l l e d by t h e a f f i n e s (mo)
o f t h e d e c e a s e d by c u t t i n g o u t i t s h e a r t .
Throughout t h e d u r a t i o n of p a i t h e kheprZ p r i e s t i s r e s p o n s i b l e
f o r preparing the s p i r i t of the deceased f o r h i s journey through
the a f t e r l i f e t o k d s . L d s , where the ancestors abide, i s con-
sidered t o be above and north (while the underworld, the domain of
the demons, i s below). Getting t o Z u d s i s e f f e c t e d by a long
s e r i e s of r i t u a l s .
F i n a l l y , a t t h e c o n c l u s i o n of p a i t h e pZa i s c a r r i e d t o t h e edge
o f t h e v i l l a g e . T h e r e , a t dusk on t h e f i n a l d a y , f o l l o w i n g long
h o u r s o f e x h a u s t i n g r i t u a l p a r t i c i p a t e d i n by laymen and shamans
a l i k e , t h e shaman ( e i t h e r k h e p r 2 o r p a j y u , o r b o t h ) p e r f o r m a d r a -
m a t i c s e a n c e . He s e e k s t o c o n t r o l and e x p e l t h e f o r c e s o f e v i l
which might b l o c k t h e way t o l a n z s . The shaman p h y s i c a l l y c h a s e s
t h e e v i l o f f t h e p a t h i n t o t h e d a r k f o r e s t , and t h e s p i r i t o f t h e
d e c e a s e d i s t h e n f r e e t o d e p a r t . The p k i s summarily d e s t r o y e d
and t h e pai i s o v e r . ( T h i s f i n a l a c t i s c a l l e d pa; Zeb, ' t o c a s t
pai away', o r p a i piib, ' t o b u r y p a i l ) (GI.
A t a p o i n t immediately p r e c e e d i n g t h e d e s t r u c t i o n o f t h e pza,
t h e pai r i t u a l s f o r a k h e p r z shaman guru t a k e a s i g n i f i c a n t de-
p a r t u r e from t h o s e f o r a layman.l6 The d i f f e r e n c e i n r i t u a l s e t s
t h e shaman guru d i s t i n c t l y a p a r t from a common layman and it i s
e x t r a o r d i n a r i l y r i c h i n symbolism.
Throughout a k h e p r z g u r u ' s p a i , a s m a l l f o r e s t b i r d c a l l e d
nokrZ ( ~ 1 i1s ~k e p t caged i n a p r o m i n e n t p o s i t i o n o v e r t h e pZa.
The u l t i m a t e c l i m a x o f t h e g u r u ' s pai i s t h e r e l e a s e of t h i s b i r d
and i t s f l i g h t back i n t o t h e n e a r b y f o r e s t . Above t h e cage i s
f i x e d a t a l l bamboo. F o l l o w i n g t h e l o n g r e c i t a t i o n o f myths which
r e l a t e v a r i o u s h u n t i n g s c e n e s , t h e b i r d ' s cage i s opened a t t h e
t o p , a d j a c e n t t o t h e bamboo s t a l k . A hush f a l l s o v e r t h e crowd a s
t h e b i r d emerges. The bamboo i s s y m b o l i c o f a l a d d e r i n t o t h e s k y ,
upon which t h e s p i r i t o f t h e d e c e a s e d a s c e n d s . The crowd, and e s -
pecially the guru's successor(s), is especially pleased i f the b i r d
a s c e n d s t h e bamboo i n l a d d e r f a s h i o n , one limb a t a t i m e . A t each
p r o g r e s s i v e movement o f t h e b i r d up t h e bamboo toward t h e t o p joy-
o u s e x c l a m a t i o n s a r e h e a r d from t h e crowd, and drums and cymbals
a r e b e a t e n t o add t o t h e clamour. The g r e a t e s t moment i s when
t h e b i r d , h a v i n g p e r c h e d on t h e t i p of t h e bamboo, a t l a s t f l i e s
o f f i n t o t h e haven of t h e f o r e s t . T h i s s i g n a l s n o t o n l y t h e s u c c -
e s s f u l and unimpeded journey o f t h e g u r u ' s s p i r i t t o t h e a f t e r l i f e
i n Zanzs, b u t a l s o t h a t t h e g u r u h a s s u c c e s s f u l l y bequeathed h i s
m y s t i c a l power and e f f i c a c y a s a shaman t o h i s immediate s u c c e s s o r
who h a s o v e r s e e n t h e pai ceremonies. A t t h e moment o f f l i g h t from
t h e bamboo t h e r e i s a g r e a t c r y from t h e a w e s t r u c k crowd, a s t h e y
s u r g e toward t h e g u r u ' s r i t u a l h e i r t o embrace him. ( I t i s con-
s i d e r e d a d a r k and f o r e b o d i n g s i g n i f t h e b i r d s h o u l d d i e i n t h e
c a g e . And i f t h e b i r d f l i e s d i r e c t l y from t h e c a g e i n t o t h e f o r e s t
w i t h o u t a s c e n d i n g t h e bamboo s t a l k t h e g r e a t n e s s o f t h e g u r u ' s
r i t u a l h e i r , t h e new shaman gum, i s q u e s t i o n e d . )
On t h e day f o l l o w i n g t h e completion o f t h e r i t u a l o b l i g a t i o n s
o f pai o f e i t h e r layman o r shaman guru, t h e shaman c o n d u c t i n g t h e
ceremonies p e r f o r m s a b r i e f p u r i f i c a t i o n r i t u a l i n t h e house o f
t h e d e c e a s e d f o r t h e kinsmen and t h e mo a f f i n e s . They a r e t h e n
f r e e o f a l l i m p u r i t y c a u s e d by t h e i r a s s o c i a t i o n w i t h d e a t h and
a r e r e l e a s e d from t h e s o c i a l p r e s c . r i p t i o n s of mourning ( b o t h o f
which are v e r y s l i g h t r e l a t i v e t o Hindu p r a c t i c e and b e l i e f ) .
T h e r e a f t e x , t h e p a t r o n s of t h e pai p r e p a r e a g r e a t f e a s t c a l l e d
mhz' du k a i ( G ) , 'men t o g e t h e r r i c e ' . This f e a s t is designed ' t o
p l e a s e t h e a f f i n e s ' (iisya phu' l a b ) (G) and i n a more g e n e r a l way
honours a l l members of c l a n s a l l i e d by m a r r i a g e , a l l r i t u a l spec-
i a l i s t s ( i n c l u d i n g t h e a s t r o l o g e r who h a s d e t e r m i n e d t h e t i m i n g s
o f t h e r i t u a l a c t s t h r o u g h o u t psi), and a l l o t h e r g u e s t s . T h i s
day o f f e a s t i n g and honouring i s c a l l e d amel (N), t h e day o f ' d i s -
uniting' o r of departure of a l l guests.18
Shamans' Other D u t i e s
I n a d d i t i o n t o f u n e r a r y r i t u a l s , o t h e r o f t h e shamans' d u t i e s
i n c l u d e c u r a t i v e r i t u a l s u s u a l l y c e n t e r i n g around t h e r e t r i e v a l
o f wandering s o u l s of t h e s i c k , which o n l y t h e shaman can e f f e c t .
(Pw'yu h e a l i n g p r a c t i c e s a r e d e s c r i b e d i n d e t a i l by Macfarlane
1 9 7 2 ) . Shamans a r e a l s o c a l l e d upon t o p l a c a t e and e x p e l malig-
n a n t s p i r i t s o f t h e r e c e n t l y d e c e a s e d f o r whom pai was e i t h e r n o t
y e t performed o r , i f performed, was somehow i n e f f e c t u a l o r incom-
plete. They a l s o d e t e r m i n e t h e c a u s e o f widespread i l l n e s s , p e s -
t i l e n c e , and o t h e r a f f l i c t i o n s which may o c c u r i n one o r more
neighbouring v i l l a g e s . I f the s p i r i t of a p a r t i c u l a r ancestor i s
d e t e r m i n e d t o be a c a u s e , t h e shaman i s t h e r e a f t e r r e s p o n s i b l e f o r
o f f i c i a t i n g a t p e r i o d i c c l a n o r v i l l a g e - w i d e r i t u a l s d e s i g n e d to
placate that s p i r i t .
Cone Zusions
The f o r e g o i n g comments and o b s e r v a t i o n s a r e t h o s e of an ethno-
g r a p h e r w i t h i n t e r e s t s p r i m a r i l y i n f a c e t s of Gurung l i f e o t h e r
t h a n r e l i g i o n , and i t i s obvious t h a t much of Gurung shamanism
remains t o be i n v e s t i g a t e d and documented. I n p a r t i c u l a r , t h e
s u p e r n a t u r a l conceptual world of t h e shamans h a s n o t been e x p l i -
c a t e d o r a d e q u a t e l y d e s c r i b e d . Perhaps w i t h t h e t r a n s l a t i o n s
from Gurung and French o f many shaman myths r e p o r t e d l y c o l l e c t e d
by both Bernard Pignede and Alan Macfarlane, more complete answers
and i n s i g h t s w i l l be forthcoming. A few i n d i c a t i o n s of t h e sha-
mans' c o g n i t i v e view of n a t u r e and of the s u p e r n a t u r a l have been
o f f e r e d h e r e (and by Pignede and Macfarlane e l s e w h e r e ) . Further-
more, t h e shamans' c o n c e p t i o n s a r e c l o s e l y r e l a t e d t o b o t h Bon and
~ u d d h i s tt h o u g h t , a s w e l l a s t o some Hindu and o t h e r pre-Hindu
t r i b a l b e l i e f s . Nonetheless, the precise configuration of b e l i e f s
have y e t t o b e documented and p u b l i s h e d . When t h e y a r e , t h e com-
p a r a t i v e approach t o shamanism i n t h e Himalaya and e l s e w h e r e w i l l
b e g r e a t l y enhanced.
O t h e r q u e s t i o n s a r i s e t o which t h e answers a r e o n l y p a r t l y
h i n t e d a t o r n o t d i s c u s s e d a t a l l . F o r example, t h e b a s i c d e f i -
n i t i o n o f Gurung shamanism i s s t i l l u n c l e a r . A l l e n ' s (1974a) i n -
t e r p r e t a t i o n o f t h e ' r i t u a l j o u r n e y ' among t h e Thulung R a i o f East
Nepal i s s i m i l a r t o o u r own i n t e r p r e t a t i o n of t h e Gurung shaman
j o u r n e y , and it i s a p p a r e n t l y s i m i l a r t o t h a t o f t h e Limbu ( J o n e s ,
p e r s o n a l communication). I t i s a m e t a p h o r i c j o u r n e y , symbolic and
p e r h a p s r e m i n i s c e n t o f an e a r l i e r e r a when t h e shaman guru f o r e -
f a t h e r s were somehow s u p e r i o r , more p o w e r f u l , and more e f f i c a c i o u s
i n c o n t r o l l i n g and communing w i t h t h e s u p e r n a t u r a l world. The
a l l u s i o n t o t h e b i r d and t h e u s e o f t h e drum, o f t e n i n t e r p r e t e d
a s an i n s t r u m e n t o f f l i g h t , a s w e l l a s t h e p r o g r e s s i v e mention o f
c e r t a i n f u n e r a r y geography a l o n g a g i v e n r o u t e , a r e a l l i n d i c a t i v e
of t h e e c s t a t i c j o u r n e y , however c o n c e i v e d . But p o s s e s s i o n , usu-
a l l y a t t r i b u t e d t o shamans ( E l i a d e 1964) i s a b s e n t from t h o s e
m a n i f e s t a t i o n s o f Gurung shamanism documented s o f a r . Ekentually,
p e r h a p s , a n even f u l l e r documentation o f Himalayan r e l i g i o u s phe-
nomena o f t h i s n a t u r e w i l l n o t o n l y improve o u r u n d e r s t a n d i n g and
a p p r e c i a t i o n of shamanism l o c a l l y , b u t may r e v o l u t i o n i z e and re-
s t r u c t u r e c u r r e n t t h o u g h t on t h e s u b j e c t f a r more w i d e l y .
T h i s p a p e r i s based on o r i g i n a l r e s e a r c h among t h e Gurung of
n o r t h e r n Lamjung D i s t r i c t , Nepal. I t was generously s u p p o r t e d by
a g r a n t from t h e U.S. P u b l i c Health S e r v i c e I n s t i t u t e s o f Health
( N I H Grant No. 5 TO1 GMO 1382-07 (BHS) 1 , through t h e Department
of Anthropology, U n i v e r s i t y o f Oregon. The a u t h o r i s i n d e b t e d t o
Nareshwar Jang Gurung and Komal Ghaley f o r t h e i r a s s i s t a n c e i n t h e
f i e l d and t o D r . Rex J o n e s f o r h i s comments on an e a r l i e r d r a f t .
Q u i t e p o s s i b l y t h e t e r m p a i i s d e r i v e d from o r r e l a t e d t o
t h e Persian biaram, ' f e s t i v a l ' ( E l i a d e 1964:208n.). Gurung
pai i s f r e q u e n t l y r e f e r r e d t o a s arghwz among N e p S l i s p e a k e r s .
G e o g r a p h i c a l l y , t h i s r e g i o n i s q u i t e v a r i e d . The d i s t r i c t s of
D a i l e k h , Accham and D o t i a r e i n t h e ' M i d d l e - l a n d ' , a t low a l t i t -
udes, w i t h v a l l e y s where m a l a r i a i s rampant. Towards t h e n o r t h ,
on t h e o t h e r hand, mountain c h a i n s o f a l t i t u d e s more t h a n 10000
f e e t must b e c r o s s e d i n o r d e r t o r e a c h t h e d i s t r i c t s o f Jumla,
B a j u r a and Bajhang w i t h t h e i r h i g h v a l l e y s . In these regions,
rice i s grown up t o 8250 f e e t ( S i n j a ) ; above t h i s o n l y wheat and
b a r l e y a r e found. I t i s the p o p u l a t i o n t h a t c o n s t i t u t e s t h e uni-
f y i n g f a c t o r i n t h i s a r e a . There a r e p r a c t i c a l l y no s o - c a l l e d
t r i b a l g r o u p s ;lo i n s t e a d , t h e p o p u l a t i o n c o n s i s t s o f a Nepali-
s p e a k i n g s o c i e t y i n i t s p u r e s t form, s t r i c t l y o b s e r v i n g Hinduism
and governed by t h e c a s t e system. A t t h e t o p o f t h e h i e r a r c h y
a r e t h e Brahman, t h e n t h e r o y a l c a s t e o f T h a k u r i ( t h a k u r i ) . These
a r e t h e p r i e s t s and k i n g s , above t h e masses o f Khas ( c a l l e d C h e t r i
f o r t h e l a s t c e n t u r y ) . The T h a k u r i a r e n o t a l l of t h e same s t a t u s :
some have t h e r i g h t t o t h e s a c r e d t h r e a d ( j a n a i ) and a r e c a l l e d
tdga'dhZz-2; o t h e r s , o f a lower s t a t u s , may n o t wear it and do n o t
o b s e r v e t h e t a b u s c o n c e r n i n g t h e consumption o f chicken and a l c o -
h o l . The l a t t e r are c a l l e d m a t v d l i , a l c o h o l d r i n k e r s . A t approx-
i m a t e l y t h e same l e v e l i n t h e h i e r a r c h y a s t h e C h e t r i b u t d i f f e r e n t
from them, a r e t h e p o p u l a t i o n s a s s o c i a t e d w i t h t h e s e c t s o f
a s c e t i c s ; t h e Samnyasi ( s m y d s i ) o f t h e o r d e r o f Dasnam fdas-
n&), l1 and t h e Kanphata (ka'nphiitd) J o g i , l2 d i s c i p l e s o f Gorakhnath.
F o r t h e most p a r t , t h e y a r e n o t c e l i b a t e and a s a r e s u l t have formed
two t r u l y endogamous c a s t e s . 1 3 A l l t h e s e c a s t e s a r e c o n s i d e r e d t o
b e p u r e and a s a group a r e c r n t r a s t e d w i t h t h e impure s e r v a n t
c a s t e s . The l a t t e r , w i t h t h e e x c e p t i o n o f a t i n y m i n o r i t y o f Moslem
b r a c e l e t s e l l e r s , t h e C u r a u t e ( c u r a u t e ) , a r e Untouchables and c o l l -
e c t i v e l y r e f e r r e d t o by t h e term &un. l4 I n d e c r e a s i n g o r d e r o f
t h e i r s t a t u s , t h e &n i n c l u d e t h e Kami ( e k , t h e t r u e a r t i s a n s ) ,
t h e S a r k i ( s d r k t , t a n n e r s ) , t h e Damai (damdi, m u s i c i a n s and t a i l o r s ) ,
t h e Gaine ( g d i n e , m i n s t r e l s ) and t h e Badi ( b d d i , d a n c e r s ) l5 I .
found f o l l o w e r s o f Mas$Z i n a l l t h e s e c a s t e s , e x c e p t among t h e
Samnyasi a l t h o o g h S n e l l g r o v e (1961:28) h a s found some t h e r e . 16
However, t h e most well-known s h r i n e s a r e t h o s e o f t h e M a t v a l i
C h e t r i which may p o s s i b l y i n d i c a t e t h a t t h e god i s s p e c i f i c a l l y
associated with t h i s caste.
The e s t a b l i s h m e n t o f t h i s p o p u l a t i o n i n t h e r e g i o n may be t r a c e d
a s f a r back a s t h e Malla d y n a s t y . l7 Documents a s e a r l y a s t h e
x ~ v t hc e n t u r y show t h e Brahman a s t h e h i g h e s t c l a s s o f t h e s o c i e t y .
Along w i t h Hinduism, Buddhism was p r a c t i c e d u n t i l t h e end o f t h e
1 5 t h c e n t u r y , ( T u c c i 1 9 5 6 : 4 1 ) , a f t e r t h e d i s i n t e g r a t i o n o f the
Malls Kingdom i n t o v a r i o u s p r i n c i p a l i t i e s . I n t h i s c o n t e x t , how
f a r back can w e t r a c e t h e c u l t of MagtZ? A c h r o n i c l e , d r a f t e d by
t h e p r e s e n t r a j a o f Bajhang s t a t e s : ' S a k t i Singh became k i n g i n
1365 (1308 A l l ... I t i s s i n c e t h e t i m e of t h i s k i n g S a k t i
Singh t h a t t h e god MagtZ h a s been w o r s h i p p e d . ' (Nahari N a t h 1965:
585) The a u t h o r d o e s n o t c i t e t h e documents on which he b a s e s
t h i s a s s e r t i o n and i t c a n l e g i t i m a t e l y be q u e s t i o n e d . A more
r e l i a b l e t e x t i s from t h e r e g i o n o f Jumla, d a t e d sdke 1547 (1627
A a ) which s p e a k s o f ~ h u v Z n i ( f o r ~ h a v B n 1 ) and MagtB a s w i t n e s s e s
t o a t r a n s a c t i o n ( N a h a r i Nath 1956, 11, 1 : 1 3 7 ) . F u r t h e r p r o o f i s
g i v e n by an o f f i c i a l document from Binayak, d a t e d V.S. 1863, month
o f C a i t r a (March-April 1807 A. D. ) where t h e l o c a l a u t h o r i t y con-
f i r m s a d o n a t i o n o f l a n d o f f e r e d t o KSlZ S i l 3 MagfE by t h e former
' k i n g s o f Accham' .la The c u l t o f MagtZ was t h e r e f o r e f i r m l y e s t -
a b l i s h e d i n t h i s r e g i o n b e f o r e i t was annexed, between 1785 and
1788, by t h e p r e s e n t d y n a s t y o f Gorkha k i n g s .
How do w o r s h i p p e r s c o n c e i v e o f t h e i r d i v i n i t y ? The l e g e n d s I
g a t h e r e d g i v e u s a g e n e r a l i d e a : l9
Place of Caste of C a s t e of
recording the narrator -t.he dhEimi
A. MagfB of Bugu S i nj a Thakuri Chetri
B. ~ a s ~ h MagtZ
a l o f S i nj a S i nj a Thakur i Kami
C. Khapar Masts o f Gum Gum Thakuri Thakuri
D. MagtZ o f ThSrpZ Gum Thakuri Chetri
I t a l l b e g i n s w i t h t h e b i r t h o f MagfZ. Son o f I n d r a , t h e k i n g
of t h e gods, he a p p e a r s on e a r t h a t Dhadar: ' I was born a t D h a d a r ,
I r e c e i v e d o r d e r s from my f a t h e r I n d r a ' h e s a y s i n l e g e n d F . This
theme, s c a r c e l y mentioned i n o t h e r l e g e n d s , i s developed i n d e t a i l
i n t h e l e g e n d G: t h e god t r a v e l s t h r o u g h t h e s k i e s and t h e p r i n -
c i p a l s h r i n e s i n N o r t h e r n I n d i a from Kashmir t o $ha&.
T h i s m u l t i p l i c i t y of g o d s i n t r o d u c e s a n o t h e r theme, namely, t h e
d i v i d i n g of t h e t e r r i t o r y . The Twelve Ma$sZ B r o t h e r s s h a r e t h e
r e g i o n and e s t a b l i s h , among t h e m s e l v e s , a n o r d e r o f p r i o r i t y t h a t
i s b a s e d e i t h e r on t h e i r r e s p e c t i v e a g e s ( l e g e n d D ) , o r more o f t e n ,
on a t y p e o f p o l i t i c a l o r g a n i z a t i o n ( k i n g , m i n i s t e r , e t c . ) . A s i s
common among b r o t h e r s , t h e q u e s t i o n i s n o t s e t t l e d w i t h o u t q u a r r e l s ,
s i n c e some t r y t o t a k e t h e i r b r o t h e r s ' s h a r e s ( l e g e n d C ) .
Thus f a r as w e have s e e n , t h e l e g e n d s c l o s e l y f o l l o w c l a s s i c a l
p a t t e r n s , p a r t i c u l a r l y t h o s e o f t h e p u r @ ~ , which e x p l a i n t h e
b i r t h o f t h e gods, t h e i r s t r u g g l e a g a i n s t d e m n s and t h e e s t a b -
l i s h m e n t o f s h r i n e s . The f i n a l theme, which i s a l s o t h e most
w i d e l y developed, more s p e c i f i c a l l y a c c o u n t s f o r t h e e x i s t e n c e o f
the local cult.
I n t h e l e g e n d s , Magti t h e r e f o r e a p p e a r s a s a p r o t e c t i n g god.
Always accompanied by h i s Nine S i s t e r s and a s u i t e o f s e r v a n t s ,
MagtZ s e t t l e s i n a g i v e n l o c a t i o n by becoming embodied i n a n
oracle.
The- o r g a n i z a t i o n o f t h e s h r i n e s and t h e i r p e r s o n n e l p r w i h us
w i t h o t h e r d e t a i l s . A d i s t i n c t i o n must be made between the main
s h r i n e s and t h e a f f i l i a t e d b r a n c h e s e s t a b l i s h e d i n t h e neighbour-
i n g v i l l a g e s . The number of main s h r i n e s i s i m p r e s s i v e . The one
housing t h e p r i n c i p a l d i v i n i t i e s (one o r s e v e r a l N a e t H and one o r
more ~ h a v z n l )i s always d i v i d e d i n two f o r t h e needs of t h e cere-
mony. A f i r s t e d i f i c e , i n t h e v i l l a g e i t s e l f , i s used f o r t h e
ceremonies on o r d i n a r y d a y s . I t i s c a l l e d g h a ~d&, temple of
t h e house2) and sometimes deu& o r ndryd. The second s t r u c t u r e
is l o c a t e d on t h e s l o p e o f t h e m u n t a i n abdve t h e v i l l a g e , o f t e n
r a t h e r c l o s e a s i n ThLrpZ and Biibiro, sometimes v e r y f a r away on
t h e mountain peak, a s i n BinAyak. T h i s s t r u c t u r e i s c a l l e d bun
m@u, temple o f t h e f o r e s t , and it i s used f o u r t i m e s a y e a r f o r
t h e full-moon f e s t i v a l s . Both are made of t h e same elements:
- a p l a c e where t h e d i v i n i t i e s a r e supposed t o r e s i d e t h a t
can b e a mere n i c h e ( i n T h a r p a ) , a p l a t f o r m w i t h a b e l l
( i n B a b i r o ) o r s t o n e s ( i n Binayak). O f f e r i n g s and s a c -
r i f i c e s a r e made t h e r e a t the time o f p w d ;
- a h e a r t h (kq&) f o r t h e f i r e s a c r i f i c e (hom)performed
by a Brahman;
- f i n a l l y a ' t h r o n e ' (g6dz) 26 where t h e dhiimi s i t s w h i l e
p o s s e s s e d . The c o n s t r u c t i o n v a r i e s a c c o r d i n g t o t h e
r e g i o n s : e a s t of t h e K a r n a l i , i t c o n s i s t s of a r a i s e d
p l a t f o r m of e a r t h , t h a t w i l l be covered w i t h a s i m p l e
c o v e r o r a r u g o r even w i t h f u r s ; w e s t o f t h e K a r n a l i ,
it i s always a wooden p l a t f o r m more t h a n 20 i n c h e s h i g h .
The r e l i g i o u s s e r v i c e s i n t h e s h r i n e a r e d i v i d e d among s e v e r a l
o f f i c i a t i n g p r i e s t s . There a r e always a t l e a s t two p r i e s t s ; t h e
p o s s e s s e d o r a c l e ( d h h i ) and t h e a c t u a l p r i e s t f p u j & i ) . It is
p o s s i b l e f o r t h e same p e r s o n t o p e r f o r m b o t h f u n c t i o n s b u t i n t h i s
c a s e , i t i s c l e a r l y p o i n t e d o u t t h a t a t one time he a c t s a s a p r i e s t
and a t a n o t h e r t i m e a s a n o r a c l e .
The o t h e r r e l i g i o u s f u n c t i o n s a r e s t r i c t l y h e r e d i t a r y . The
p r i e s t i s i n charge o f t h e a c t u a l c u l t ; he p u r i f i e s t h e temple and
p r e s e n t s t h e w o r s h i p p e r s ' o f f e r i n g s t o t h e gods. He i s u s u a l l y
c a l l e d pG&, t h e g e n e r a l name f o r p r i e s t s i n charge o f a temple.
I n t h e d i s t r i c t of Jumla, he i s c a l l e d a dEgri. T h i s word i s i n -
t e r e s t i n g because i t a p p e a r s t o be t h e same a s d u n g a r i y a , encoun-
t e r e d by Atkinson (1884) i n t h e North Western P r o v i n c e s b u t w i t h
t h e meaning of ' p e r s o n p o s s e s s e d ' by a god. 33 The same word figre
o r $(dzgre d e s i g n a t e s a d h z i n C e n t r a l Nepal, e s p e c i a l l y a dhiimi
p o s s e s s e d by a g h o s t (viiyii) .34 I n BZbiro t h e f u n c t i o n i s s h a r e d :
a pG?iri performs piijii and a f i g r i i s c o n f i n e d t o t h e r o l e of sac-
r i f ices.
These t h r e e o r f o u r o f f i c i a l s a r e i n r e a l i t y t h e a d m i n i s t r a t o r b
of t h e s h r i n e and a r e almost always of t h e same l i n e a g e . The
f u n c t i o n s a r e t r a n s m i t t e d , a s we have seen, e i t h e r t o d i r e c t des-
cendants o r sometimes, i n t h e c a s e of t h e d h i , t o d i s t a n t r e l a -
t i v e s , b u t they do n o t go beyond t h e family. The l a t t e r p o s s e s s e s
t h e s h r i n e a s a s o r t of undivided h e r i t a g e and p l a y s t h e r o l e of
p a t r o n w i t h r e l a t i o n t o t h e o t h e r people who c o n t r i b u t e t o t h e
workings of t h e s h r i n e .
Then b e g i n s t h e p o s s e s s i o n seance w i t h t h e c o n s u l t a t i o n o f t h e
~ d&i goes i n t o a s t a t e of t r a n c e :
o r a c l e c a l l e d d h r u n e ~ o . ~The
he b e g i n s t r e m b l i n g and o n l y t h e n d o e s he s i t c r o s s - l e g g e d on the
giidi. T h i s s e a t i s n o t i n t e n d e d f o r t h e man he i s i n everyday
l i f e , b u t f o r t h e god he embodies d u r i n g t h e p o s s e s s i o n . The khbw'
s i t s on t h e ground t o h i s r i g h t , and t h e &ri t o h i s l e f t . The
d m - o r w e s h o u l d s a y t h e god s i n c e he i s h e n c e f o r t h a god i n
t h e worshippers' eyes - g i v e s h i s benediction t o t h e noted v i s i t o r s
( i n c l u d i n g t h e e t h n o l o g i s t ) by marking t h e i r f o r e h e a d s w i t h a tikd
of r i c e and by a t t a c h i n g a s t r i p of r e d c l o t h around t h e i r necks.
Then, r i n g i n g a b e l l i n e a c h hand, he g o e s i n t o a long r e c i t a t i o n
c a l l e d padheli. Speaking t h r o u g h t h e dhami's mouth i n a s l o w and
monotonous v o i c e , t h e god r e l a t e s h i s h i s t o r y . The worshippers may
t h e n a s k t h e i r q u e s t i o n s , b u t b e f o r e e a c h c o n s u l t a t i o n , t h e y must
o f f e r symbolic p r e s e n t s : a h a n d f u l o f r i c e o r c o i n s . They hand
them t o t h e k=vZ who p a s s e s them t o t h e god. The q u e s t i o n s are
t h e n asked e i t h e r d i r e c t l y o r by t h e i n t e r m e d i a r y o f t h e W z d 1 6 .
The god answers t h r o u g h t h e cEhiimi, by s h o u t i n g e n i g m a t i c p h r a s e s .
The s e a n c e ( o f which I have a t a p e r e c o r d i n g ) soon t u r n s i n t o t o t a l
confusion, since each person t r i e s t o a t t r a c t t h e god's i n t e r e s t t o
h i s own c a s e , a l t h o u g h t h e dhZmi h a s s c a r c e l y begun c o n s i d e r i n g ano-
ther's. The q u e s t i o n s a r e jumbled t o g e t h e r , t h e answers a r e d i r e c -
t e d t o one t h e n a n o t h e r , t h e n come back t o t h e f i r s t ... On t h i s
p a r t i c u l a r morning, t h e r e were f o u r p e o p l e a s k i n g q u e s t i o n s . Drop-
p i n g s from a crow f l y i n g from t h e e a s t f e l l on t h e head of one of
t h e q u e s t i o n e r s . T h i s i s a bad omen and t h e harmful r e s u l t s must
be a v e r t e d , s a i d t h e god, w h i l e throwing a h a n d f u l of r i c e on a
p i l e of s t o n e s d e d i c a t e d t o t h e goddess ~ e u r ~ l a it ,t h~e ~mountain
p a s s o f Ghurchi ko Lekh. A widow i s concerned a b o u t t h e f u t u r e o f
h e r a d o l e s c e n t son, who i s becoming more and more d i s o b e d i e n t , b u t
t h e god r e a s s u r e s h e r . A woman, who had come s p e c i a l l y from T i b r i -
k o t , i s p o s s e s s e d by a maiyz, 43 t h a t i s a ' g h o s t ' , t h e s o u l o f a
p e r s o n who d i e s an a c c i d e n t a l d e a t h . She h e r s e l f f a l l s i n t o a
t r a n c e . The ' g h o s t ' who p o s s e s s e s h e r i s o r d e r e d , by t h e god, t o
l e a v e h e r . But t h i s exorcism i s u n s u c c e s s f u l ; h e r p i l g r i m a g e t o
ThZrpZ i s c o n s i d e r e d u s e l e s s and s h e must a p p e a l t o a n o t h e r god.
F i n a l l y two b r o t h e r s a r r i v e , M a t v a l i C h e t r i , from t h e r e g i o n o f
Chandha B i s Dara, j u s t n o r t h e a s t o f Jumla. We had walked w i t h them
f o r an e n t i r e d a y . They b r o u g h t o f f e r i n g s o f a c o l t , f o r t h e
dhiimi, a young g o a t and a s u p e r b r o o s t e r ... i n exchange f o r which
t h e y hoped t h a t t h e god would s e t t l e an i n h e r i t a n c e q u a r r e l t h a t
had opposed them t o each o t h e r f o r y e a r s . T h e i r c a s e occupied t h e
god f o r t h e most p a r t of t h e s6ance which l a s t e d more t h a n h a l f an
hour.
The d a i l y c u l t p r a c t i c e t a k e s p l a c e i n a s i m i l a r way i n a l l t h e
s h r i n e s o f MagtZ, w i t h t h e p o s s e s s i o n s e a n c e a t t h e beginning when-
e v e r t h e r e a r e people t o ask q u e s t i o n s .
The former a r e t h e c e n t r e o f t h e c u l t . I n t h e l i g h t o f t h e
ceremoniee o f Th6rpZi and BZbiro p r e v i o u s l y d e s c r i b e d , w e have t h e
i m p r e s s i o n t h a t Magfa i s a v e g e t a r i a n w h i l e ~ h a v B n Ie a t s meat.
However, c o n s i d e r i n g t h e d a t a from o t h e r s h r i n e s , t h i n g s a r e more
complex. I n t h e ban d d24 . o f ThZrpZi, t h e r e a r e two BhavanI; KZilikZi
and MBlikZi. The former e a t s meat w h i l e t h e l a t t e r i s a v e g e t a r i a n .
According t o t h e i n f o r m a t i o n I g a t h e r e d a t o t h e r s h r i n e s , it seems
t h a t t h e ~ h a v a n lcan be a r r a n g e d i n two c a t e g o r i e s : on t h e one
hand, t h o s e who e a t meat, s u c h a s KBlikS, J B l p 6 ~ e v I ... on t h e
o t h e r hand, t h e v e g e t a r i a n s such as MBlikZ, AmbikZ ... I t is the
same f o r MagfB: i n s p i t e o f t h e many names, t h a t r e f e r most o f t e n
t o t h e well-known s h r i n e s r a t h e r t h a n t o d i f f e r e n t d i v i n i t i e s , we
always f i n d two forms, e i t h e r d i s a s s o c i a t e d i n d i f f e r e n t s h r i n e s
( d i s t r i c t o f J u m l a ) , o r a s s o c i a t e d i n t h e same s h r i n e ( d i s t r i c t
of D a i l e k h and w e s t o f t h e K a r n a l i ) . The v e g e t a r i a n form i s c a l l e d
Dudhe MagtB, t h a t i s MagtZ (who n o u r i s h e s h i m s e l f ) w i t h m i l k , o r
Dudhe S i l a Magfa, which means Ma$$S w i t h a s t o n e ( t h e c o l o u r ) o f
milk. The l a t t e r i s r e p r e s e n t e d by a w h i t e s t o n e . The m e a t - e a t i n g
form i s c a l l e d KZlZ S i l Z MagfZ, MagfZ w i t h a b l a c k s t o n e , o r some-
times Dare Ma$fG, MagfZ w i t h ( l o n g ) t e e t h . T h i s l a s t name a l l u d e s
t o a r i t e s t i l l p r a c t i c e d a t t i m e s i n p l a c e s such a s R a v a t k o t n e a r
Dullu. While i n a t r a n c e , t h e dhdmi embodying Dzre MagsZ, i s l o c k e d
up a l o n e i n t h e temple. S i n c e t h e r e a r e no w i t n e s s e s , t h e r e can be
no v e r i f i c a t i o n , b u t t h e dhiimi supposedly s l i t s a g o a t ' s t h r o a t w i t h
h i s t.eeth and t h e n l e a v e s t h e temple i n o r d e r t o b e s e e n d r i n k i n g
b l o o d d i r e c t l y from t h e a n i m a l ' s s e v e r e d t h r o a t . Elsewhere t h e r i t e
has e i t h e r e n t i r e l y o r p a r t i a l l y disappeared. I n BinZyak, f o r i n s -
t a n c e , t h e dhiimi i s c o n t e n t t o d r i n k t h e blood o f a v i c t i m k i l l e d
w i t h a k n i f e , b u t l e g e n d r e c o n s t i t u t e s and cc-mpletes t h e r i t e :
f o r m e r l y , t h e y s a y , he c u t t h e a n i m a l ' s t h r o a t w i t h h i s t e e t h , u n t i l
one day, a d e s p i c a b l e K a m i p u t an i r o n b a r i n t h e v i c t i m ' s t h r o a t
which broke t h e dhdmz's t e e t h . From t h a t t i m e o n , a k n i f e must be
used, t h e v e g e t a r i a n / c a r n i y o r o u s c o n t r a s t i s t h e r e f o r e found i n t h e
case of MaqfB a s w e l l a s ~ h a v k ; . I t i s c l e a r t h a t t h i s o p p o s i t i o n
can b e used n e i t h e r t o d i f f e r e n t i a t e t h e m a s c u l i n e from f e m i ~ i n e
d i v i n i t i e s , n o r t o d i s t i n g u i s h t h e main d i v i n i t i e s from t h e s e c o n -
d a r y d i v i n i t i e s o r ba'han.
The c h a r a c t e r i s t i c f e a t u r e of t h e bdhan i s t h e n a t u r e of t h e
v i c t i m s whose b l o o d t h e y consume., The p r i n c i p a l d i v i n i t i e s a c c e p t
o n l y t h e b l o o d o f , young g o a t s , n o b l e a n i m a l s e a t e n even by Brahmans,
i n t h i s country where t h e r e a r e no v e g e t a r i a n e . The *, an the
o t h e r hand, d r i n k t h e blood of r o o s t e r e , impure animals, r e m m d
f o r t h e Untouchables of t h e region. The h i e r a r c h i c a l o r d e r eat-
a b l i s h e d among t h e v a r i o u s t y p e s of fooda r e f l e c t s t h e caato hier-
archy, and i n t u r n e n a b l e s u s t o b e t t e r underatand t h a t the b d h
a r e a p p a r e n t l y MagtB's s e r v a n t s , who go a s f a r a s c a r r y i n g him
around. Here, however, t h e y a r e r e l e g a t e d t o t h e bottom of the
h i e r a r c h y among t h e impure. I n Tharpl, t h e word &TI (which, in
t h i s a r e a , r e f e r s t o a l l Untouchables) was spontaneously u e d by
t h e informants t o d e s i g n a t e t h e ba'han, who, i n f a c t , ' e a t t h e raee
foods a s t h e Untouchables and, l i k e t h e Untouchables, l i v e on t h e
o u t s k i r t s of t h e v i l l a g e s . 47
But t h e most c h a r a c t e r i s t i c a c t i v i t y of t h e s e s h r i n e s i s t h e
administering of j u s t i c e . A man who f e e l s he h a s been wronged can
e i t h e r have d i r e c t r e c o u r s e t o t h e god o r even a p p e a l t o him sub-
sequent t o a c o u r t d e c i s i o n he c o n s i d e r s u n j u s t . A Thakuri
i n f o r m a n t o f Gum g i v e s a good d e s c r i p t i o n o f t h e p r o c e d u r e followed
i n ThZrpZ. ' I f an i n d i v i d u a l , c l a i m i n g t h a t someone e l s e ' s l a n d
b e l o n g s t o him, o b t a i n e d a c o u r t d e c i s i o n ( i n h i s f a v o u r ) , i f
t h e r e f o r e t h e l i a r won and t h e man w i t h i n h i s r i g h t s l o s t , t h e n
t h e l a t t e r g o e s ( t o t h e s h r i n e ) and s a y s : ' I d i d n ' t have t h e
power, I d i d n ' t have t h e money. I d i d n ' t f i n d anyone ( t o h e l p me);
he won, I was u n a b l e t o win; 0 God, g r a n t m e j u s t i c e y o u r s e l f . '
H e l i e s i n t h e temple on a bed o f n e t t l e s w i t h a p i l l o w of t h o r n s .
Then t h e god a t t a c k s t h e man who won ( u n j u s t l y ) . He c a u s e s m i s -
f o r t u n e t o f a l l upon h i s house; k i l l s h i s l i v e s t o c k , t a k e s t h e
l i f e of h i s r e l a t i v e s - men, women, c h i l d r e n - and makes him ill.
The , upon examining him, s a y s : ' I t i s ThSrpB MagsZ who
a t t a c k s you.' The l a t t e r i s convinced of i t , goes ( t o ThZrpZ)
where t h e god t e l l s him ( t h r o u g h t h e mouth o f t h e d m ) 'You took
h i s l a n d w i t h o u t having any r i h t t o it, you seduced and c o r r u p t e d
a l l k i n d s of ditth5 and b i c d r ~ and ~ l you won your t r i a l ( . . ) . .
Although you g o t a d e c i s i o n ( i n your f a v o u r ) , i f you want t o t e a r
up t h i s d e c i s i o n , t e a r it up, g i v e up h i s land! Otherwise I won't
l e a v e you a l o n e . ' Then t h e man who won h i s t r i a l s a y s : ' I give
up t h e l a n d . ' And t h e d e c i s i o n , r e n d e r e d by t h e government i s
t o r n up, t h e r e i n t h e t e m p l e ' ( l e g e n d D). I n t h e e y e s of t h e
w o r s h i p p e r s , Mag$; i s a c t u a l l y c a p a b l e of harming wrongdoers i n
o r d e r t o compel them t o r e c t i f y t h e i r e v i l d e e d s . A c t u a l l y , t h e
power of a god seems t o r e s i d e more i n t h e f e a r he i n s p i r e s t h a n
i n t h e m i s f o r t u n e s he c a n c a u s e . A s an example, more t h a n 15
y e a r s ago, Gokul Gaine, a n a t i v e of B a l e s a who s e t t l e d i n D a i l e k h ,
was t o u r i n g t h e r e g i o n of Jumla. There, he f a l l s i n l o v e a t f i r s t
s i g h t w i t h a young Damini. He i n v i t e s h e r husband t o t h e i n n a t
t h e b a z a a r , makes him drunk and c o n v i n c e s t h e young woman t o f l e e
w i t h him t o Dailekh. H e r f a t h e r - i n - l a w t r i e s i n v a i n t o o b t a i n
t h e customary compensation f o r h i s son b u t h i s demands before the,
l e a d i n g c i t i z e n s of Dailekh b r i n g no r e s u l t s . H e t h e n goes t o l i e
i n a bed of n e t t l e s i n t h e temple of BBbiro. Gokul mine l e a r n e
of t h i s . Then - and h e r e we s e e how t h e a p p e a l t o a god r e a l l y
works - even b e f o r e anything happens, b u t f e a r i n g some m i s f o r t u n e
t o h i s new wife, he goes, of h i s own a c c o r d , t o the s h r i n e and
o b t a i n s an amicable arrangement. Real power o r f e a r ? Whatever
it may be, a n a p p e a l is never made i n v a i n .
V i s i t f i n a n c e d by t h e C N . R S. i n t h e framework o f t h e RCP
N e p a l ; p r i m a r y o b j e c t i v e ;was t o complete my documentation
on t h e Moslems and b e g i n work on t h e c a s t e s . I was accom-
p a n i e d on t h e f i r s t t r i p by Prayag Raj Sharma and on t h e
second by Drona P r a s a d R a j a u r y a . I wish t o thank b o t h of
them f o r h e l p i n g me g a t h e r t h e m a t e r i a l p r e s e n t e d h e r e and
f o r helping with t h e tape recordings.
I n f o r m a t i o n g a t h e r e d i n Dang, A p r i l 1968.
The T i b e t a n p o p u l a t i o n s e x t e n d f a r i n t o t h e n o r t h and e a s t .
There a r e o f c o u r s e some Gurung and Magar on t h e n o r t h e r n
and s o u t h e r n f r i n g e s o f t h e Middle-land ( t h e d i s t r i c t s of
D a i l e k h , Accham and D o t i ) b u t t h e y o n l y a r r i v e d d u r i n g t h e
l a s t c e n t u r y . Moreover t h e y a r e q u i t e few i n number and
a l m o s t e n t i r e l y c o n c e n t r a t e d i n t h e d i s t r i c t of D a i l e k h .
The o n l y t r i b a l p o p u l a t i o n i n t h i s a r e a c o n s i s t s o f t h e
i t i n e r a n t group of Raute.
Note t h a t ~ o s a ; ( c f . f o o t n o t e 1 3 ) G i r i d o e s n o t d e s i g n a t e a
' C h e t r i s u b c a s t e ' , b u t t h e Samnyasi.
T h i s t e x t w a s p u b l i s h e d by N a r h a r i Nath (1956 I I : 1 3 ) . In
BinZyak, I p e r s o n a l l y saw a l a t e r document d a t e d V . S 1942
(1885 A D. ) t h a t e x p r e s s l y mentioned t h i s document o f
V. S 1863 (1806 A ll ) .
Legends A t o E a r e r e c o r d e d and t h e t e x t s have been wr'itten
down. F was w r i t t e n f o r my s a k e by a Brahman. Legend G ,
p a r t i a l l y rhymed, was t a k e n down from d i c t a t i o n i n N e p h l i
by Prayag R a j Sharma.
24. These e x p r e s s i o n s a r e n o t g i v e n i n d i c t i o n a r i e s . On t h e
vocabulary d e a l i n g with p o s s e s s i o n i n C e n t r a l Nepal, s e e
Macdonald (1962 :125) .
25. The word m&, d e r i v e d from t h e S a n s k r i t mal;l&pa, means
temple. I t is n o t i n d i c t i o n a r i e s and i s n o t used i n
C e n t r a l Nepal ... e x c e p t a s p a r t o f t h e name o f t h e c a p i t a l
KZfhmgdaii (wooden t e m p l e ) . The word i s r e c o r d e d by N a r h a r i
Nath (1956 I I : 9 3 ) . B h a t t a (1961:14) mentions i t i n t h e
d i s t r i c t o f B a i t a d i w i t h t h e s p e l l i n g mzqfi. Deudo may be
compared w i t h t h e word deoro which, i n R a j a s t h a n , means a
temple h a v i n g a p o s s e s s e d o r a c l e (bhopa). See Chauhan
(1967 :202-206) .
26. adz' is t h e p r o n u n c i a t i o n i n t h e West; i n C e n t r a l Nepal t h e y
s a y gaddi. T h i s word l i t e r a l l y means c o m f o r t a b l e c u s h i o n s
and by e x t e n s i o n , t h e s e a t of t h e g u e s t o f honour, of an
o f f i c i a l , o r a king. 'Throne' i s n o t a l i t e r a l t r a n s l a t i o n ,
b u t I t h i n k it e x p r e s s e s t h e i m p l i c a t i o n s of t h e word.
27. T h i s f a c t s h o u l d p e r h a p s b e c o n s i d e r e d i n l i g h t of t h e
f o l l o w i n g remark from t h e G a z e t t e e r o f Kangra: ' A man who
h a s a s p e c i a l r e q u e s t t o make of t h e d e v t a makes an o f f e r i n g
of a s m a l l t r i d e n t , which i s s t u c k i n t o t h e wood work i n
f r o n t o f t h e temple ( . . . ) . Sometimes a p o s t w i t h a g r o t -
e s q u e f a c e c a r v e d on it i s k e p t f o r t h i s p u r p o s e . '
The S i x Informants
A s p r e v i o u s l y noted s p i r i t p o s s e s s i o n w i t h i n t h e d i s t r i c t i s
r e f e r r e d t o a s t h e god ' s h a k i n g ' fk&nu) on a person. T h i s shak-
i n g can come upon any i n d i v i d u a l r e g a r d l e s s of c a s t e o r sex. The
god o r s p i r i t i s b e l i e v e d t o come from an e x t e r n a l source and
descend upon t h e head o r s h o u l d e r s of h i s o r h e r devotee. I t i s
s a i d t h a t he 'mounts' ( c a p u ) t h e d e v o t e e ' s s h o u l d e r s . For t h e
one p o s s e s s e d , i n t h e c a s e of a d h h i , t h i s r e l a t i o n s h i p i s a
benevolent one o c c u r r i n g because of t h e s t a t e of g r a c e o r harmony
e x i s t i n g between him o r h e r and t h e god. Thus t h e god i s s a i d t o
have 'come' f w o ) t o t h e dhZfmi c o n t r a s t e d t o saying t h a t he h a s
s t r u c k (Zdgzjo) an i n d i v i d u a l , a s would be s a i d i n t h e c a s e of mal-
e v o l e n t p o s s e s s i o n . A wide range of d e i t i e s and s p i r i t s may choose
t o p o s s e s s an i n d i v i d u a l though u s u a l l y o n l y one w i l l do s o regu-
l a r l y . Many of t h e s e d e i t i e s and s p i r i t s p o s s e s s a person i n an
i d i o s y n c r a t i c manner, and each w i l l c o n f e r on t h e d w for the
p e r i o d of p o s s e s s i o n i t s p a r t i c u l a r powers. The p r i n c i p a l i n d i c a -
t o r t h a t p o s s e s s i o n has occurred i n t h e i s h i s hyper-normal
s t a t e c h a r a c t e r i z e d by trembling and what may be r e f e r r e d t o a s
forms of h y s t e r i c a l behaviour. T h i s s t a t e w i l l be d i s c u s s e d i n
more d e t a i l under t h e heading of t h e e' s performance.
With t h i s b r i e f i n t r o d u c t i o n , r e c r u i t m e n t t o t h e p o s i t i o n of
dhiimi w i l l be f u r t h e r examined i n terms of t h e following: 1) t h e
pre-possession s t a t u s of t h e d&, 2 ) t h e s p e c i f i c event t h a t
p r e c i p i t a t e d h i s p o s s e s s i o n , and, 3) t h e community v a l i d a t i o n of
h i s role. I n f o u r c a s e s , t h e pre-possession c o n d i t i o n of t h e dhiimi
can be d e s c r i b e d a s one o f p e r s o n a l o r family unhappiness. The
LZmani d&i recounted t h e following: p r e v i o u s t o h i s f i r s t 'sha-
k i n g ' and because of t h e p o v e r t y of h i s family following h i s f a t h e r ' s
d e a t h , he had s p e n t n i n e y e a r s g r a z i n g c a t t l e a t t h e home of an
UpZdhyZya Brahman. I n t h e c a s e of t h e dhiimi of Kedar-NBth, h i s
f a m i l y had been t r o u b l e d because KedZr-NZth had 'shaken' on t h e
d m ' s g r a n d f a t h e r and uncle and then r e j e c t e d them because t h e y
had n o t maintained t h e n e c e s s a r y r u l e s of p u r i t y . For t h e follow-
i n g e i g h t e e n y e a r s t h e god had n o t possessed anyone i n t h e v i l l a g e
d e s p i t e a t t e m p t s t o r e c a l l him. P r i o r t o h i s f i r s t p o s s e s s i o n t h e
LZ$o d&i had f o u g h t s e v e r a l c o u r t c a s e s w i t h h i g h e r ranked c a s t e s
which had r e s u l t e d i n t h e l o s s of h i s l a n d . The p i c d s i n i &&nil
a f t e r h e r marriage, was t a u n t e d a t h e r new home about h e r p a r e n t a l
f a m i l y ' s p o v e r t y and was t r o u b l e d h e r s e l f by h e r f a i l u r e t o b e a r a
son f o r h e r husband. I n c o n t r a s t n e i t h e r t h e Asins dhiimi nor t h e
&Errti of ~ a f i g a rS a h i , r e c a l l e d any p a r t i c u l a r d i s a d v a n t a g e o r s t r e s s
b e f o r e t h e i r f i r s t shaking.
Among t h e s e s i x dhiim.; t h e e x i s t e n c e of a c l o s e f a m i l y r e l a t i v e
who had a l s o been p o s s e s s e d by t h e god i s a s,trong f a c t o r t o be
noted. With t h e e x c e p t i o n of t h e p i c d s i n i dhiimini e i t h e r a grand-
f a t h e r , f a t h e r , u n c l e , o r b r o t h e r had p r e v i o u s l y been p o s s e s s e d
by t h e god. Among t h r e e o f t h e f o u r o t h e r d&i quoted i n t h i s
study, a s i m i l a r condition a l s o prevailed. However, when q u e s t i o n e d
a s t o whether a f a t h e r ' s p o s s e s s i o n i n d i c a t e d t h a t a son would in-
h e r i t t h e god, a m a j o r i t y of t h e d m answered, ' T h i s i s n o t a
knowable t h i n g ' .
A s n o t e d , t h e a c t i o n s of t h e d m i n v a r i o u s s i t u a t i o n s may
be d r a m a t i c . They may i n c l u d e demonstrating immunity t o f i r e , o r
e x c e p t i o n a l s t r e n g t h . They may sometimes i n c l u d e t h e p r e s e n t a t i o n
of an u n n a t u r a l appearance, depending on t h e c h a r a c t e r i s t i c s of t h e
god o r s p i r i t p o s s e s s i n g t h e dh&i. I n one v i l l a g e , f o r example,
a female a n c e s t r a l s p i r i t ( p i c a ' s i n i ) and h e r c h i l d p o s s e s s two of
t h e v i l l a g e men. When i n t h e s t a t e of p o s s e s s i o n one of t h e men
w i l l s i t i n t h e l a p of t h e o t h e r and t h e two converse t o one ano-
t h e r a s mother and c h i l d .
I n a d d i t i o n t o t h e o a t h , t h e making of t h e ghZt i n v o l v e s t h e
promise of a s p e c i a l g i f t o r s p e c i a l worship t o t h e d e i t y . T h i s
promise i s u s u a l l y made i n t h e presence of t h e g o d ' s dhZbni. Gen-
e r a l l y , t h e g e t i s n o t b e l i e v e d t o a f f e c t an innocent person, n o r
does it work w e l l i n c a s e s i n v o l v i n g t h e government. In addition,
although i t i s o f t e n done i n p r i v a t e , it i s considered r e p r e h e n s i -
b l e f o r dl i n d i v i d u a l t o make a gha't i n p u b l i c a g a i n s t a kinsman
o r someone w i t h i n h i s c i r c l e of v i l l a g e r e l a t i o n s . Should an un-
scrupulous dhiimi d i s c o v e r t h i s has been done, he may e x t r a c t pay-
ment both f o r t h e removal of t h e malevolent d e i t y and f o r keeping
s e c r e t t h e name of t h e kinsman who has caused t h e p o s s e s s i o n t o
take place. I n such c a s e s , t h e d&i may cause burn marks t o
appear on t h e man making t h e gha't, o r by c a s t i n g g r a i n upon t h o s e
assembled, he may cause t h e gha't-maker himself t o become suddenly
possessed.
R e l a t i u n s h i p of t h e D h Z m i t s Role t o O t h e r S o c i e t a l Roles
I t i s i n d i c a t i v e o f t h e h i g h s t a t u s and c e n t r a l r o l e o f t h e
d&i of t h u l o deuta' t h a t when such a dhiinri d i e s , worship a t t h e
temple c e a s e s u n t i l t h e p e r i o d o f mourning f o r t h a t d h h i h a s
ended. V i l l a g e r s s h o u l d n o t worship a t o t h e r temples u n t i l t h i s
p e r i o d h a s been completed. I n d i v i d u a l s , however, who a r e poss-
e s s e d by a s s i s t a n t d e i t i e s o r a n c e s t r a l s p i r i t s a r e a l s o r e s p e c t e d
a s d e i . The s t a t u s d i s t i n c t i o n s among d m a r e u s u a l l y sym-
b o l i z e d by t h e t h u l o d e u t a l s dhEmi0s c e n t r a l involvement i n temple
a c t i v i t i e s . F r e q u e n t l y , i n a p r o c e s s i o n t h e dh% o f t h e major god
w i l l be c a r r i e d on t h e s h o u l d e r s o f t h e minor g o d ' s d h h i . Prece-
dence among dh&i i s o f t e n i n d i c a t e d by t h e o f f e r i n g o f t h e f i r s t
tika'. For example, t h e AsinZ &hih a s t h e r i g h t t o p l a c e t h e
f i r s t tikti on t h e dhiimi o f KedZr-NZth because t h e s e gods a r e r e -
l a t e d a s o l d e r and younger b r o t h e r s . S i m i l a r l y , t h e d h h i o f t h e s e
gods w i l l g r e e t each o t h e r a s b r o h h e r s . I f t h e precedence o f t h e
dhihi i s n o t e s t a b l i s h e d and t h e y ' s h a k e ' a t t h e same t i m e d u r i n g
a kali, there is the potential for conflict. I n one such i n s t a n c e ,
a t t h e home of a s i c k man, t h e d&i o f LZmani c h a l l e n g e d t h e
a u t h o r i t y of one of t h e o l d e r , more r e s p e c t e d of t h e dis-
t r i c t . T h i s l a t t e r d&i jumped up and g r a s p e d one o f t h e roof
beams o f t h e house t o d e m o n s t r a t e t h e power o f t h e god, and t h e
G m a n i dhZimi p u l l e d him down a n d c r i t i c i z e d him f o r n o t h a v i n g
g i v e n p r o p e r r e s p e c t t o a n a s s i s t a n t d e i t y . The o l d e r man t o o k
o f f h i s own s a c r e d t h r e a d a n d p l a c e d it on t h e LZmani dhiimi. He
t h e n s a i d t h a t he now p l a c e d t h i s man i n t o h i s h a n d s . The o l d e r
d&i t h u s c l e v e r l y r e s o l v e d t h i s c o n f l i c t by y i e l d i n g t o t h e
d h k i o f LZmani, b u t he d i d t h i s i n a way which i n d i c a t e d h i s
p r e c e d e n c e o v e r t h e LZmani dhiimi by g i v i n g him h i s s a c r e d t h r e a d
a s a Brahman p r i e s t would g i v e t o h i s d i s c i p l e .
The dhZmits c o n t r o l o v e r r e s o u r c e s a n d v a l u e s w i t h i n t h e s o c i e t y
is e s p e c i a l l y r e f l e c t e d i n h i s r i g h t t o t h e g i f t (bhsti) given t o
t h e god when he ' s h a k e s ' . The l a r g e homes b u i l t by some i m p o r t a n t
dhiimi i n d i c a t e t h a t t h i s r i g h t t o S h e t i c a n r e s u l t i n c o n s i d e r a b l e
b e n e f i t i f t h e dJziimi h a s p r o s p e r o u s and g r a t e f u l c l i e n t s . Because
it i s g e n e r a l l y b e l i e v e d t h a t t h e p o w e r f u l a n d p r e s t i g i o u s g o d s
r e q u i r e impressive g i f t s , it is a l s o b e l i e v e d t h a t t h e y a r e t h e
most l i k e l y t o e f f e c t c u r e s , a n d t h e r e i s a c o n s i d e r a b l e demand
f o r t h e s e r v i c e s o f t h e i r dhzmi. T h i s i s o n e r e a s o n why t h e
i n h e r i t a n c e o f p o s s e s s i o n i s a n i m p o r t a n t f a c t o r among t h e dhiirni
o f major gods. A t t h e more i m p o r t a n t t e m p l e s , t h e d&mi w i l l a l s o
s h a r e i n t h e g e n e r a l o f f e r i n g s given t o t h e temple. In distrib-
uting these offerings a f t e r sacrifice, the status of the p r i e s t
i s r e c o g n i z e d f i r s t , a n d he i s g i v e n t h e p r i n c i p a l s h a r e o f s u c h
proceeds. I t is l o c a l l y s a i d t h a t a f t e r t h e p r i e s t ' s share, i f
t h e s t o r e k e e p e r o f t h e god t a k e s t w o EnnG ( a b o u t t w e l v e p a i s e ) ,
t h e dhiimi w i l l t a k e t e n paisii i n d i c a t i n g t h a t t h e i r d i s t r i b u t i o n
i s c l o s e t o e q u a l . Dhlimi o f l e s s e r g o d s a n d a n c e s t r a l s p i r i t s
r e c e i v e t h e g i f t s o f f e r e d t o t h e s e gods a t t h e i r s p e c i a l t i m e s of
worship. I n r e g a r d t o s u c h minor g o d s , i t s h o u l d b e n o t e d t h a t
i n t h e e x a m p l e s o f p o s s e s s i o n e n c o u n t e r e d i n t h i s r e s e a r c h women
were m a i n l y p o s s e s s e d by a n c e s t r a l s p i r i t s .
Comparisons w i t h O t h e r R e s e a r c h
S e v e r a l e l e m e n t s o f t h e dh&ils r o l e found i n my r e s e a r c h i n
f a r w e s t e r n N e p a l d i f f e r from t h o s e a s c r i b e d t o t h e shaman o r
j ~ k r fi o u n d i n o t h e r a r e a s o f Nepal ( H i t c h c o c k : 1967, 1974) .
F o r example, i n r e c r u i t m e n t t o t h e p o s i t i o n o f t h e d f i i a s con-
t r a s t e d t o t h a t of t h e shaman t h e r e i s n o c o n c e p t o f a p p r e n t i c e -
s h i p o r o f a s e t of s k i l l s t h a t are l e a r n e d by a p u p i l from a
m a s t e r n o r i s t h e r e a f u l l y developed concept o f a s p i r i t journey
t h a t must be undertaken i n o r d e r t o g a i n c o n t r o l o v e r t h e d e i t y
( G a b o r i e a u 1 9 6 9 : 4 5 ) . R a t h e r it i s t h e god who selects t h e p e r s o n
on whom h e w i l l ' s h a k e ' a n d t h e t i m e . For t h i s reason t h e d m i
c a n b e s t b e d e s c r i b e d as a s p i r i t medium, a v e s s e l o r v e h i c l e
which, b e c a u s e o f t h e e x i s t e n c e o f a s t a t e o f r a p p o r t between
h i m s e l f and t h e god, i s c h o s e n f o r p o s s e s s i o n . T h i s d i f f e r s from
t h e shaman who s t r i v e s t o e x e r t c o n t r o l o v e r t h e god. O f t e n h i s
i n i t i a l p o s s e s s i o n w i l l b e d i f f i c u l t a n d c o n f u s i n g f o r t h e d&i.
With s u b s e q u e n t e x p e r i e n c e s , however, t h e y o c c u r more e a s i l y .
The dhiimi i s n o t b e l i e v e d t o e s t a b l i s h i n c r e a s i n g c o n t r o l o v e r
t h e d e i t y , b u t r a t h e r he i s t h o u g h t t o have p l a c e d h i m s e l f i n a
more c o r r e c t s t a t e o f r e c e p t i v i t y f o r t h e god. T h i s i s p e r h a p s a
s u b t l e b u t n e v e r t h e l e s s i m p o r t a n t d i f f e r e n c e i n e m p h a s i s . For
example, it i s s i g n i f i c a n t t h a t t h e dhtimi i n c o n t r a s t t o t h e
j h d k r i d o e s n o t u s e a drum t o c a l l t h e god. Drumming i n f a r
w e s t e r n N e p a l i s t h o u g h t t o b e p l e a s i n g t o t h e god and i s r e g u l -
a r l y done a t t h e t e m p l e ; however, it i s t h e r o l e o f t h e DamZi
c a s t e s t o drum ( G a b o r i e a u 1 9 6 9 : 3 4 ) . A t t h e t i m e o f drumming, t h e
dhiimi s i t s a w a i t i n g t h e a r r i v a l o f t h e god. Even f o r an e x p e r -
i e n c e d dlEmi, t h e r e a r e t i m e s when t h e god d o e s n o t choose t o
i m m e d i a t e l y p o s s e s s him. A t s u c h t i m e s , i t i s n o t t h e d/ziimils
c o n t r o l t h a t w i l l f i n a l l y summon t h e god b u t r a t h e r t h e p l e a d i n g s
o f t h e g o d ' s d e v o t e e s . I n t h i s r e g a r d t h e whole c o n t e x t o f t h e
dha'myaulEi i l l u s t r a t e s t h i s f e a t u r e o f t h e s p i r i t medium a s con-
t r a s t e d t o t h e shaman. I t i s p r i m a r i l y t h e v i l l a g e r s who make
t h e p e t i t i o n ( b i n t i ) t o t h e god r a t h e r t h a n t h e dhiimi.
The p e r f o r m a n c e o f t h e d e m i , as w e have n o t e d , d o e s n o t e s s e n -
t i a l l y i n v o l v e t h e u s e o f t h e r a p e u t i c s u b s t a n c e s o r any materials
c o n s i d e r e d t o have i n t r i n s i c power. Those s u b s t a n c e s p l a c e d
b e f o r e t h e dhiimi a r e p l a c e d t h e r e s i m p l y t o p l e a s e t h e god. The
a c t s o f t h e d h i d u r i n g p o s s e s s i o n are c o n s i d e r e d t o b e demon-
s t r a t i o n s o f t h e g o d ' s power r a t h e r t h a n t e c h n i q u e s o f i n h e r e n t
p o t e n c y as i s t h e c a s e w i t h t h e shaman. I t i s noteworthy t h a t
d u r i n g t h e p e r i o d o f r e s e a r c h n o d h & i was p o s s e s s e d by more t h a n
a single deity.
I n t h e a r e a of t h e r e l a t i o n s h i p o f t h e dhEimils r o l e w i t h o t h e r
r o l e s i n t h e s o c i e t y i m p o r t a n t c o m p a r i s o n s between t h e d&i and
j G k r i c a n b e made. The dhiimi o f m a j o r g o d s h a s a w e l l d e f i n e d
r o l e a t t h e temple. Even i f it i s o n l y a minor d e i t y o r a n c e s t r a l
s p i r i t t h a t p o s s e s s e s t h e dhEmi, t h i s d e i t y o r s p i r i t w i l l e i t h e r
h a v e a r e l a t i o n s h i p t o t h e p r i n c i p a l god o r g o d d e s s o f t h e t e m p l e ,
a c t i n g a s h i s o r h e r a s s i s t a n t , o r have a p l a c e i n t h e o v e r a l l
l o c a l hierarchy of d e i t i e s . Because o f t h e s e i n t e r l o c k i n g r e l -
a t i o n s h i p s , i t i s t h e r e s p o n s i b i l i t y o f t h e thuZo d e u t d , t h r o u g h
t h e i r dhiimi, t o a s s u r e t h a t t h e minor d e i t i e s are g r a n t e d t h e i r
p r e r o g a t i v e s a n d r e s p e c t l e s t t h e minor d e i t y t r o u b l e t h e thuzo
d e u t d . The r e g u l a r i z e d p o s i t i o n o f t h e dhiimi i n r e g a r d t o t h e
temple and i t s h i e r a r c h y o f d e i t i e s c o n t r a s t s t o t h e non-involve-
ment w i t h t h e t e m p l e o f t h e j h d k r i ( G a b o r i e a u 1969: 4 1 ) . For t h e
dhEmi, it i s n o t h i s own p e r s o n a l i t y t h a t i s t h e s o u r c e o f h i s
a c c e p t a n c e and i n f l u e n c e w i t h t h e v i l l a g e r s b u t r a t h e r t h e w e l l
known p e r s o n a l i t y a n d c h a r a c t e r i s t i c s o f t h e d e i t y a s p e r s o n i f i e d
by t h e d h h i which h o l d s t h e v i l l a g e r s 1 a t t e n t i o n . The i n v o l v e -
ment o f t h e dhtfmi i n t h e making o f a g h d t t o o b t a i n j u s t i c e i s
h e i g h t e n e d by t h e i m p o r t a n c e o f h i s r o l e a t t h e t e m p l e . The dhiimi
c a n s e r v e a s a t y p e o f s u p e r n a t u r a l omen b e c a u s e o f t h e r e g u l a r -
ized s e t of relationships interconnecting h i s possessing d e i t y
and o t h e r d e i t i e s . Thus a p e r s o n t r o u b l e d b y a p a r t i c u l a r s p i r i t
can c o n t a c t t h e d h i of t h a t s p i r i t o r r e l a t e d s p i r i t s t o
n e g o t i a t e t h e manner i n which t o a p p e a s e t h e s p i r i t . L i k e w i s e ,
i n terms o f t h e command o v e r r e s o u r c e s , t h e dhami i n t h e w e s t
would a p p e a r t o b e i n a s u b s t a n t i a l l y d i f f e r e n t p o s i t i o n b e c a u s e
of h i s r i g h t t o s h a r e i n t h e resources of t h e temple i n a d d i t i o n
t o t h e g i f t s o f t h o s e f o r whom h e ' s h a k e s ' .
Becoming a Shaman
Nc s l ~ e c i a lc a l l i n g o r t r a u m a t i c e x p e r i e n c e s e r v e s as t h e b a s i s
f o r a m a n ' s d e c i s i o n t o become a g u r a u . Q u i t e p r a c t i c a l r e a s o n s
p l a y t h e major r o l e , e.g. t h e a c q u i s i t i o n o f a t u t e l a r y s p i r i t i n
o r d e r t o b e t t e r p r o t e c t a man and h i s h o u s e h o l d from e v i l s p i r i t s
Two R a j i shaman i n i t i a t e s 'dancing' through the f i r e
while possessed
and t h e a t t a c k s of w i t c h e s , t h e s t a t u s a s s o c i a t e d w i t h t h i s g r e a t e r
power, and t h e a p p a r e n t economic a d v a n t a g e s t o be a c q u i r e d . The
l i f e o f a gurau is i d e a l i z e d by many R a j i who envy him r e c e i v i n g
f r e e meals and l i q u o r i n a d d i t i o n t o a y e a r l y t r i b u t e and o c c a s i o n a l
supplementary payments a s w e l l . H e d o e s r e c e i v e some remuneration,
b u t n o t t o t h e e x t e n t imagined, and n e g a t i v e a s p e c t s o f b e i n g a
shaman have d i s c o u r a g e d s e v e r a l men from undergoing t h e i n i t i a t i o n
o r c o n t i n u i n g a shamanizing c a r e e r . Some found p o s s e s s i o n f r i g h t -
e n i n g , w h i l e o t h e r s f e a r e d a t t a i n i n g o n l y enough power t o a t t r a c t
t h e i n t e r e s t of e v i l f o r c e s b u t n o t enough t o cope w i t h them.
Only a few i n f o r m a n t s mentioned such p r a c t i c a l d i f f i c u l t i e s a s
b e i n g c a l l e d away a t odd t i m e s and i n bad weather and n o t having
t i m e t o a t t e n d adequately t o t h e i r f i e l d s .
The c o l l e c t i o n o f g r a i n u s u a l l y t a k e s p l a c e a f t e r completion
o f a r e l i g i o u s ceremony f o l l o w i n g t h e rice h a r v e s t . One gwvzu
c l a i m e d t h a t t h e amount of g r a i n g a t h e r e d from t h e 10 v i l l a g e s he
s e r v e s ( o f which o n l y f o u r c o n t a i n R a j i ) i s i n s u f f i c i e n t t o meet
t h e y e a r l y n e e d s o f h i s f a m i l y . However, s i n c e h i s own c r o p y i e l d
i s s u f f i c i e n t , he u s u a l l y i s a b l e t o s e l l most o f t h e g r a i n o b t a i n e d
from t h e v i l l a g e r s .
A p a r t from t h e f r e e m e a l s and l i q u o r t h e g u r a u r e c e i v e s when
making 'house c a l l s ' , h e a l s o keeps t h e r i c e o f f e r i n g s , c h i c k e n s
s a c r i f i c e d a t o f f e r i n g s made f o r w i t c h e s , and p a r t s o f a n i m a l s
s a c r i f i c e d a t o t h e r c e r e m o n i e s . A t major p a 5 ( a c t s o f w o r s h i p )
t h e a n i m a l s s a c r i f i c e d a r e d i v i d e d e q u a l l y among t h o s e p r e s e n t .
However, i f money i s g i v e n i n l i e u o f an a n i m a l o f f e r i n g , t h e
gurau keeps t h i s f o r h i m s e l f .
S i n c e t h e g u r a u , a s w i l l b e e x p l a i n e d i n more d e t a i l l a t e r ,
has complete c o n t r o l over t h e d i v i n a t i o n of causes of misfortune,
it a p p e a r s t h a t he is a b l e t o r e g u l a t e t o a d e g r e e ( c o n s c i o u s l y
o r u n c o n s c i o u s l y ) t h e amount and t y p e s o f o f f e r i n g s , and, t h e r e -
f o r e , what he . p e r s o n a l l y w i l l a c q u i r e from s u c h o f f e r i n g s . Not
s u r p r i s i n g l y , w e a l t h y landowners seem t o be b o t h e r e d by s p i r i t s
demanding more e x t r a v a g a n t s a c r i f i c e s t h a n t h e p o o r e r p e o p l e . In
any e v e n t t h e shaman a p p e a r s t o b e a shrewd judge o f t h e s i t u a t i o n
and d o e s n o t a s k f o r more t h a n h e f e e l s t h e p e o p l e a r e p r e p a r e d
t o offer.
Because o f h i s a b i l i t y t o d e a l w i t h e v i l s p i r i t s , t h e p o s i t i o n
o f t h e shaman i n v a r i a b l y a p p e a r s t o have an e l e m e n t of a m b i g u i t y
i n i t . However, t h e R a j i b e l i e v e t h a t most gurau do n o t misuse
t h e i r powers, a l t h o u g h t o b e on t h e c a f e s i d e t h e y t r e a t a g m u
v e r y c i r c u m s p e c t l y when by chance b r o u g h t i n t o c o n f l i c t w i t h him
o r h i s f a m i l y . I n f o r m a n t s were much more a p t t o p i c t u r e shamans
a s f i g h t i n g w i t h s o r c e r y among t h e m s e l v e s , something which Naina
denied completely.
C e r t a i n l y t h e b e n e f i c i a l a s p e c t s o f h a v i n g a shaman i n t h e
s o c i e t y f a r outweigh t h e n e g a t i v e o n e s . The R a j i f e e l c e r t a i n
t h a t t h e r e would b e a l o t fewer o f them a l i v e today were i t n o t
f o r t h e gurau, and t h e remote p o s s i b i l i t y of a g u m u c a u s i n g harm
i s n o t enough t o overshadow t h e g r a t i t u d e and r e s p e c t t h a t he i s
shown wherever he g o e s .
I n t h e p a s t some o f t h e shamans i n t h e w e s t e r n T a r a i r e g i o n o f
Nepal w e r e a p p o i n t e d by t h e government t o p r o t e c t a r e a s from t h e
d e p r e d a t i o n s o f w i l d a n i m a l s , p a r t i c u l a r l y t i g e r s . These shamans
were g i v e n t h e r i g h t t o c o l l e c t payment from t h e p e o p l e f o r t h e i r
work ( t h u s p e r h a p s g i v i n g r i s e t o t h e system of payments found
t o d a y ) and r e c e i v e d a E l m o h a r ( r o y a l s e a l ) v e r i f y i n g t h e i r pos-
ition. ( B i s t a 1 9 6 7 : 1 1 3 ) . They c o u l d , however, be f i n e d i f
u n s u c c e s s f u l . None o f t h e R a j i g w a u i n t h e Babai V a l l e y a r e
t h o u g h t t o be descended from such shamans, b u t a R a j i g u m u a
d a y ' s walk w e s t i s descended from one and i s even today r e f e r r e d
t o a s t h e r Z j (government) g u m u . H i s o f f e r i n g s and s p e l l s a r e
t h o u g h t t o be e s p e c i a l l y e f f i c a c i o u s .
Initiation
A gurau d i s c o v e r e d t h r o u g h d i v i n a t i o n w i t h r i c e t h a t some
i n i t i a t e s had n o t been p o s s e s s e d b e c a u s e a w i t c h had k e p t t h e
d e i t i e s from coming. Those i n i t i a t e s who became p o s s e s s e d were
g i v e n l i q u o r a s a n o f f e r i n g t o t h e i r new t u t e l a r y d e i t i e s .
A f t e r a b r i e f p a u s e , t h e i n i t i a t e s a g a i n became p o s s e s s e d and
' d a n c e d ' a r o u n d a t r e e which formed a p a r t o f t h e v i l l a g e t G n .
The v i l l a g e p r i e s t (ptCjdri) had p r e v i o u s l y t i e d a r e d s t r i p o f
c l o t h a r o u n d t h i s t r e e and c l e a r e d away b r u s h a t i t s b a s e . Achetd
was g i v e n t o t h e i n i t i a t e s , and a s e a c h t h r e w it a t t h e t r e e , t h e
d e i t y p o s s e s s i n g him immediately l e f t h i s body.
T h e o r e t i c a l l y , a l l i n i t i a t e s s h o u l d p u r i f y t h e m s e l v e s by b a t h -
i n g and wearing c l e a n c l o t h e s a t t h e i n i t i a t i o n . However, o n l y 3.
few d i d t h i s a t t h e o n e d e s c r i b e d . Although i t was s a i d t h a t hat.s
were removed s i m p l y i n o r d e r t o make men more h o l y ( p a b i t r a ) , some
g u r a u c l a i m t h a t ' a t s e a n c e s t h e head i s k e p t uncovered t o a l l o w
t h e s p i r i t t o e n t e r t h e body ( c f . Crooke 1968 I:158; Rahmann
1959 :701 .
The a b i l i t y of t h e i n i t i a t e s t o s t e p t h r o u g h f i r e w i t h o u t f e e l -
i n g p a i n o r b e i n g burned was t h o u g h t t o be p r o o f t h a t t h e y were
t r u l y p o s s e s s e d by d e i t i e s . Even when one man burned h i s h a n d s ,
R a j i b y s t a n d e r s s i m p l y f e l t t h a t h e had n o t been p o s s e s s e d a t t h a t
moment and d i d n o t assume t h a t h e had been f a k i n g p o s s e s s i o n t h e
e n t i r e time. I n t h i s r i t e we see t h e b e l i e f f r e q u e n t l y e n c o u n t e r e d
among shamanism t h r o u g h o u t t h e w o r l d t h a t shamans a r e ' m a s t e r s
over f i r e ' ( E l i a d e 1964:206).
R a j i b e l i e v e t h a t t h e c u t t i n g o f t h e c h i e f body p a r t s i s a way
of o f f e r i n g t h e i r blood t o t h e i r t u t e l a r y d e i t i e s . T h i s i s thought
t o be one o f t h e most e f f i c a c i o u s o f f e r i n g s t h a t c a n b e made. The
f a c t t h a t t h e r e i s no n o t i c e a b l e b l e e d i n g from t h e ' c u t s ' i s s a i d
t o b e due t o p o s s e ~ s i o nby t h e d e i t y , f o r a normal p e r s o n would
s h e d more b l o o d . One man added t h a t t h e d e i t y d r a n k t h e b l o o d
s o q u i c k l y t h a t it was n o t v i s i b l e t o humans.
The r i c e g i v e n t o i n i t i a t e s a t t h i s t i m e i s k e p t f o r o c c a s i o n s
when t h e i n i t i a t e i s i n s p e c i a l need of h i s t u t e l a r y ' s h e l p . The
R a j i do n o t p e r c e i v e t h e c u t t i n g o f t h e body a s r e p r e s e n t i n g i n
some way t h e i n i t i a t e ' s own d e a t h . However, t h e symbolism o f
r i t u a l d e a t h , where t h e i n i t i a t e ' s body i s m y s t i c a l l y c u t i n t o
p i e c e s , i s a f e a t u r e common a t shaman i n i t i a t i o n s among many
t r i b e s ( E l i a d e 1964:43; Rahmann 1 9 5 9 : 7 4 6 ) , and may u n d e r l i e t h e
p r a c t i c e found among t h e R a j i a l s o .
Although t h e r e was no t r e e c l i m b , s y m b o l i z i n g an a s c e n t t o t h e
heavens a s i n i n i t i a t i o n s e l s e w h e r e , ( c f . Rahmann 1959:738) a t r e e
d i d f i g u r e p r o m i n e n t l y i n t h e R a j i i n i t i a t i o n , a s we have s e e n .
I t was h e r e t h a t t h e t u t e l a r y d e i t i e s o f t h e i n i t i a t e s were col-
l e c t i v e l y worshipped. The t h r o w i n g of achetd a t t h e t r e e by t h e
p o s s e s s e d i n i t i a t e i s s u g g e s t i v e of a t r a n s f e r e n c e r i t e , i n which
a d e i t y p a s s e s o u t o f one o b j e c t ( h e r e t h e i n i t i a t e ' s body) and
i n t o another (the t r e e ) .
The r e d c l o t h t i e d around t h e t r e e and t h e s a c r i f i c i a l g o a t
were meant a s c o l l e c t i v e o f f e r i n g s t o a l l t h e d e i t i e s . Red i s a
c o l o u r a s s o c i a t e d w i t h t h e most p o w e r f u l female house d e i t i e s ,
one of which i n v a r i a b l y becomes t h e t u t e l a r y d e i t y o f t h e i n i t i a t e .
These d e i t i e s a r e u s u a l l y DurgZ and KZlikZ ( i n Hindu t r a d i t i o n a
f i e r c e form of DurgZ, a l t h o u g h p e r c e i v e d by t h e R a j i a s a d i s t i n c t
d e i t x ) and i n d i c a t e s one r e a s o n why t h e i n i t i a t i o n t a k e s p l a c e a t
Dasai. When a gurau y e l l s o u t 'cha2 Bhawani' d u r i n g t h e i n i t i a t i o n ,
he i s r e f e r r i n g p r i m a r i l y t o t h e s e major f e m a l e d e i t i e s . The
Dasa? f e s t i v a l i s a s s o c i a t e d w i t h t h e i r worship, a l t h o u g h few R a j i
know t h e m y t h o l o g i c a l b a s i s f o r t h i s a s s o c i a t i o n . R a j i view t h e
f e s t i v a l p r i m a r i l y a s a t i m e t o w o r s h i p t h e i r house gods and
a n c e s t o r s , and DurgS i s s e e n a s a n i m p o r t a n t house god r a t h e r than
a s a malor d e i t y r e q u i r i n g community worship.' I n f a c t worship
a t D a s a i o n l y t a k e s p l a c e i n t h e home.
I n a home t h e i n i t i a t e s s i t f a c i n g t h e c e n t r e p o l e o f t h e house,
a t t h e f o o t o f which i s i n v a r i a b l y found a DurgZ tha'n. The c e n t r e
p o l e r e c e i v e s s p e c i a l r i t u a l t r e a t m e n t a t t h e t i m e i t is e r e c t e d ,
and one might i n t e r p r e t it a s r e p r e s e n t i n g an axis mundi o r l i n k
between t h e e a r t h and t h e heavens. Such p o l e s a r e i m p o r t a n t
f e a t u r e s of shamanic i n i t i a t i o n s e l s e w h e r e , e s p e c t i a l l y where t h e
e l e m e n t o f a s c e n t i n t o t h e heavens p l a y s a more i m p o r t a n t r o l e i n
t h e shamanistic t r a d i t i o n ( E l i a d e 1964:492).
R a j i d i s t i n g u i s h l o o s e l y between t u t e l a r y d e i t i e s and h e l p i n g
d e i t i e s , t h e l a t t e r s i m p l y a i d i n g a man by g i v i n g him s t r e n g t h
w i t h o u t a c t u a l l y p o s s e s s i n g him. The t u t e l a r y d e i t y i s c a l l e d
a@fli ( l e a d e r ) , which i s a t e r m a l s o u s e d t o d e s i b n a t e t h e
v i l l a g e headman. Helping d e i t i e s a r e u s u a l l y o t h e r house gods
( p a r t i c u l a r l y t h e l i n e a g e d i e t y ) o r s p i r i t s o f d e c e a s e d shamans
i n the f a m i l y l i n e .
Although t h e t e r m m a n t r a i s o f t e n l o o s e l y u s e d t o r e f e r t o any
s a c r e d language, more p r e c i s e l y it means a f o r m a l , e s t a b l i s h e d
s e t of words which w i l l b r i n g a b o u t an e f f e c t t h r o u g h s u p e r n a t u r a l
power. T h e o r e t i c a l l y man-&a s h o u l d b e spoken e x a c t l y a s t h e y were
f i r s t learned. I n r e a l i t y t h e y v a r y somewhat o n d i f f e r e n t o c c a s -
i o n s ; words and l i n e s may b e l e f t o u t o r r e p e a t e d . O f t e n s p e l l s
a r e n o t f u l l y understood. It is n o t considered necessary f o r a
m a n t o have an u n d e r s t a n d i n g of t h e i r meanings f o r them t o be
e f f e c t i v e , a l t h o u g h t h e y c l e a r l y had meanings o r i g i n a l l y . Mantra
used by t h e R a j i a r e e i t h e r i n t h e NepZli o r ThZru l a n g u a g e s and
f r e q u e n t l y mention p l a c e s and names o f d e i t i e s which a r e n o t
o t h e r w i s e found i n R a j i r e l i g i o n .
To b e e f f e c t i v e , mantra s h o u l d b e p a s s e d on v e r b a l l y , t h o s e
l e a r n e d from books o r i n dreams b e i n g c o n s i d e r e d i n f e r i o r ( c f .
Danielou 1964:337). S p e l l s v a r y c o n s i d e r a b l y i n t h e i r importance
and power, t h e most d a n g e r o u s o n e s r e q u i r i n g s p e c i a l r i t u a l s when
t h e y a r e t a u g h t . T h i s i n v o l v e s a t minimum a n o a t h made n o t t o u s e
them t o harm t h e gw"au o r h i s f a m i l y and o f f e r i n g s made t o t h e
gurau's tutelary deity.
O c c a s i o n a l l y t h e gumu w i l l d i v i n e t h e c a u s e o f a n i l l n e s s by
feeling the p a t i e n t ' s pulse. I f no p u l s e i s f e l t i n t h e r i g h t
w r i s t , t h i s i n d i c a t e s t h a t one o f t h e major d e i t i e s i s t h e c a u s e .
I f t h e r e i s none i n t h e l e f t w r i s t , t h e n a n e v i l s p i r i t o r w i t c h
i s t h o u g h t t o b e a t work. I f a pulse is f e l t i n both w r i s t s , t h e
c a u s e i s a n a t u r a l one. (No p u l s e f e l t i n b o t h w r i s t s would mean
t h e r e was no need f o r a gwlau). Obviously t h i s o n l y l i m i t s t h e
c a u s e s t o g e n e r a l c a t e g o r i e s , and t h e gurau must f o l l o w up t h i s
method w i t h some o t h e r means o f d i v i n a t i o n . A s t i c k o r p i e c e of
c l o t h a r e o c c a s i o n a l l y u s e d . These a r e f i r s t measured, and i f t h e
p a u f i n d s upon r e m e a s u r i n g them w i t h h i s hand t h a t t h e y d o n o t
e q u a l t h e i r i n i t i a l l e n g t h s , t h e e n t i t y he named i s h e l d respon-
sible.
O t h e r d e i t i e s , i n a d d i t i o n t o t h e t u t e l a r y d e i t y , may p o s s e s s
t h e gurau d u r i n g a s g a n c e , b u t t h e t u t e l a r y d e i t y i s p r e s e n t a t
l e a s t f o r a t i m e . Only t h e e x p e r i e n c e d gurau i s t h o u g h t t o be
a b l e t o see t h e d e i t y when i t comes a t t h e d a n c e ( c f . E l i a d e
1964:84). I t a p p e a r s l i k e t h e shadow o f a s m a l l man, two y a r d s
i n f r o n t o f t h e p a , and e n t e r s t h e g u m u ' s body t h r o u g h h i s
head o r r i g h t hand, from t h e r e s p r e a d i n g t h r o u g h t h e r e s t o f h i s
body.
I f t h e d e i t y i s q u e s t i o n e d - and t h i s i s o n l y done 5n N e p Z l i -
it i s a l w a y s a d d r e s s e d a s P a r m e s u r i , a t e r m u s e d by t h e R a j i f o r
t h e 'supreme' d e i t y removed from human a f f a i r s . R a j i e x p l a i n e d
i t s u s e i n t h i s c o n t e x t a s a way o f showing r e s p e c t t o t h e t u t e l -
a r y d e i t y o f t h e gurau. The d e i t y n o r m a l l y o n l y e x p l a i n s what the
c a u s e o f t h e i l l n e s s i s and what s h o u l d b e done t o s a t i s f y it.
I t r a r e l y e x p l a i n s why an i l l n e s s was c a u s e d i n t h e f i r s t p l a c e .
T h i s t i e s i n w i t h t h e b e l i e f t h a t d e i t i e s and w i t c h e s a c t c a p r i -
c i o u s l y i n t h e i r a t t a c k s . Hence d e i t i e s (and t h e r e f o r e t h e shaman)
d o n o t p l a y s u c h a n i m p o r t a n t r o l e i n t h e maintenance o f t h e moral
o r d e r a s t h e y d o i n s o c i e t i e s where t h e y a r e t h o u g h t t o a t t a c k
when s o c i a l norms h a v e n o t been a d h e r e d t o . T h e r e are e x c e p t i o n s
t o t h i s , p a r t i c u l a r l y when a n c e s t o r s p i r i t s o r h o u s e d e i t i e s
a t t a c k a p e r s o n , h u t s u c h cases o c c u r v e r y i n f r e q u e n t l y .
An i m p o r t a n t a s p e c t o f R a j i shamanism i s t h e c o m p l e t e c o n t r o l
t h a t t h e gurau h a s o v e r t h e f l o w o f i n f o r m a t i o n . S i n c e he i s
f u l l y aware w h i l e i n a t r a n c e , h e i s a b l e t o e x p l a i n more f u l l y
a n y t h i n g t h e d e i t y h a s s a i d , o r , i f t h e d e i t y d i d n o t speak a t
a l l , he e x p l a i n s what t h e d e i t y t o l d him w h i l e he was p o s s e s s e d .
T h e o r e t i c a l l y a p e r s o n c o u l d r e j e c t t h e s h a m a n ' s f i n d i n g s and c a l l
a n o t h e r one, b u t t h i s r a r e l y o c c u r s . Normally h i s f i n d i n g s a r e
a c c e p t e d , a n d i f t h e r e i s d o u b t a b o u t them, a d i f f e r e n t means o f
d i v i n a t i o n may b e u s e d o r a f u r t h e r s e a n c e h e l d . Even i f a n o t h e r
shaman i s c a l l e d ( a s o f t e n o c c u r s i n s e r i o u s c a s e s ) , t h e seconcl
shaman's f i n d i n g s a r e u s u a l l y an a d d i t i o n t o , r a t h e r than a sub-
s t i t u t e f o r , t h e f i r s t shaman's f i n d i n g s . T h i s i s due t o tile
o f t e n h e l d b e l i e f t h a t t h e r e a r e numerous c a u s e s t o a s e r i o u s
i l l n e s s and a t t a c k s may o c c u r a t d i f f e r e n t t i m e s . Thus p e o p l e
a r e n o t r e a d y t o a c c e p t o n e d i v i n a t o r y f i n d i n g a s c o n c l u s i v e u11-
l e s s t h e p a t i e n t i s soon h e a l t h y a g a i n . The s i t u a t i o n i s f u r t h e r
c o m p l i c a t e d by a w i t c h o r s p i r i t b e i n g a b l e t o make a shaman d i v -
i n e a wrong c a u s e when u s i n g m e c h a n i c a l d i v i n a t i o n ~ n e t i ~ o d s .
C o n t r a r y t o t h e s i t u a t i o n a s found i n some a r e a s o f N o r t h I n d i ; ~
( O p l e r 1358:554; Berreman 1 9 6 4 : 5 9 ) , i n R a j i s o c i e t y n e i t h e r v i c -
t i m s n o r b y s t a n d e r s become p o s s e s s e d a t a s e a n c e , or have t h e
o p p o r t u n i t y t h r o u g h p o s s e s s i o n o f naming t h e c a u s e o f a m i s f o r t u n e .
T h i s must have i m p o r t a n t s o c i o l o g i c a l i m p l i c a t i o n s , b e c a u s e it
means t h a t t h e r e i s no s a t i s f a c t o r y way t o check t h e g u r a u ' s
f i n d i n g s o r c o n t r o l t h e i n f o r m a t i o n f l o w . R a j i shamans have few
c u r b s on t h e i r powers a s among some I n d i a n P a h a r i shamans ( B e r r e -
man 1 9 6 4 : 5 9 ) , where t h e v i c t i m s become p o s s e s s e d and many shamans
a r e i n economic c o m p e t i t i o n . I t i s n o t uncommon among P a h a r i
shamans f o r a d i s s a t i s f i e d c l i e n t t o r e j e c t t h e s h a m a n ' s f i n d i n g s
and c a l l on someone e l s e .
Upon c o m p l e t i o n o f d i v i n a t i o n , a c t i o n must be t a k e n , p a r t i c -
u l a r l y i f the i l l n e s s (or o t h e r type of misfortune) i s considered
t o have u n n a t u r a l c a u s e s . T h i s may o r may n o t i n v o l v e t h e gurau;
i t depends on h i s f i n d i n g s . I f c e r t a i n v i l l a g e o r house d e i t i e s
-.-
a r e h e l d r e s p o n s i b l e , pU3a ( a c t s o f w o r s h i p ) may b e c o n d u c t e d
without the g u r a u ' s p a r t i c i p a t i o n . But a s a r u l e o t h e r s p i r i t s
a n d / o r w i t c h e s a r e a t f a u l t , and i n s u c h c a s e s t h e g u m u q u i t e
f r e q u e n t l y makes t h e o f f e r i n g s h i m s e l f . These a r e c o n s i d e r e d
necessary i n order t o please the agencies responsible f o r the
illnesses. However, t h e y a r e n o t c e r t a i n o f i n d u c i n g a c e s s a t i o n
of t h e a t t a c k s , o r even i f t h e a t t a c k s c e a s e , t h e p a t i e n t ' s body
may b e t o o 'damaged' f o r t h e p e r s o n t o r e c o v e r . The R a j i b e l i e v e
t h a t s p i r i t e x o r c i s m d o e s n o t make t h e p a t i e n t w e l l ; i t s i m p l y
e n s u r e s them t h a t h e w i l l be l e f t a l o n e .
O f f e r i n g s a r e g e n e r a l l y q u i t e s i m p l e and o f t e n i n v o l v e o n l y
a c h e t z , a p i e c e of c l o t h , i n c e n s e , f i r e , a s p e c i a l l i q u i d and an
a n i m a l t o be s a c r i f i c e d . S i n c e t h e s e o f f e r i n g s a r e made i n a
s i m i l a r manner e l s e w h e r e i n N e p a l , t h e y w i l l n o t b e r e i t e r a t e d
h e r e . A l a r g e o f f e r i n g may b e p o s t p o n e d i f a s p e c i a l promise i s
made. The p r o m i s e - g i v i n g ceremony i s v e r y s i m i l a r t o t h a t of t h e
Magar a s d e s c r i b e d by Hitchcock (1966:30) and w i l l a l s o n o t be
d e a l t with here.
P r i o r t o t h e o f f e r i n g , t h e g w a u p e r f o r m s r i t e s which a i d i n
t r a n s f e r r i n g t h e d i s e a s e c a u s i n g agency o u t of t h e p a t i e n t i n t o
mome o f t h e o b j e c t s u s e d i n t h e o f f e r i n g i t s e l f . P a r t o f a term-
i t e ' s ' n e s t ' and p a r t o f a j u n g l e p l a n t ( P h o e n i x s p . ) a r e t i e d
s e v e n t i m e s w i t h t h r e a d a n d p l a c e d between t h e gurcm and t h e
p a t i e n t . The shaman h o l d s a c h i c k e n i n one arm a n d e i t h e r s e v e n
boughs ( a s d e s c r i b e d f o r t h e s 6 a n c e ) o r s e v e n p i e c e s o f a broom
i n h i s o t h e r h a n d . He t h e n s a y s a mantra, a t t h e c o m p l e t i o n o f
which h e b l o w s t o w a r d t h e p a t i e n t . A t t h e same t i m e he w h i s k s t h e
area o f t h e p a t i e n t ' s body where t h e p a i n i s l o c a t e d w i t h t h e
boughs or broom. The w h i s k i n g i s c o n t i n u e d down on to t h e o b j e c t s
t o b e o f f e r e d and t h e p r o c e s s is r e p e a t e d f o r s e v e r a l minutes.
T h i s p r o c e d u r e i s r e f e r r e d t o as j G r - p h u k ( l i t e r a l l y , ' c a u s e
t o d e s c e n d ' - ' b l o w ' , c f . Macdonald 1968:67, n . 3 ) . JhEr-phuk i s
o f t e n u s e d o n i t s own as a way t o c u r e a p a t i e n t . I n such cases
t h e g r o u n d o r f i r e may b e t o u c h e d w i t h t h e broom and no o b j e c t s
offered .
The g u m u a n d a n a s s i s t a n t t a k e t h e s e and o t h e r o b j e c t s t o a
p a t h ( n o t n e c e s s a r i l y a t a c r o s s r o a d s ) l e a d i n g away from t h e
village.10 The t e r m i t e ' s n e s t a n d p l a n t a r e p l a c e d f a r t h e s t from
t h e v i l l a g e , w h i l e a humm f i g u r e of c l a y , a b l a c k c l o t h a n d a
l e a f p l a t e c o n t a i n i n g o t h e r o b j e c t s a r e a r r a n g e d b e h i n d them.
The l e a f p l a t e u s u a l l y c o n t a i n s h u l l e d r i c e , b r o k e n e g g s h e l l s
a n d bracelets, a few c o i n s , f e m a l e h a i r , a s m a l l lamp, and two
b a l l s o f a s h e s e a c h w i t h a c h i c k e n f e a t h e r s t u c k i n i t . Vermil-
l i o n powder i s u s e d t o p u t m a r k i n g s on t h e o f f e r i n g s , i n c e n s e is
o f f e r e d , t h e lamp lit and a s m a l l h o l e dug. The g m u h o l d s t h e
chicken behind his back as he leans over and cuts off its head
with a bill-hook, which is held in place between his feet. A
spell is said as this takes place and the chicken's head is
buried in the hole. At the completion of the ritual the chicken's
body is carried by the gurau as he backs away from the site,
making seven zigzag movements with water and a cutting motion with
his bill-hook. No one from the patient's family is allowed to eat
the chicken sacrificed.
The objects bound with thread are supposedly eaten by the witch
(or her familiar). Both of these items seem to be offered precisely
because they are considered repulsive foods. The thread and spell
serve to capture the witch, at least long enough for the gurau to
escape.
When s p e a k i n g of t h e w i t c h coming t o t h e r i t u a l , i n f o r m a n t s
were q u i c k t o p o i n t o u t t h a t it was t h e w i t c h ' s ch@d (shadow-soul)
which a c t u a l l y came and took t h e ' e s s e n c e ' o f t h e o b j e c t s . There
was, however, some d i s a g r e e m e n t on t h i s p o i n t , a s some R a j i f e e l
t h a t a p e r s o n ' s s o u l , i n c l u d i n g even t h a t o f a w i t c h , c a n n o t l e a v e
i t s body. They i n t e r p r e t e d t h e o f f e r i n g s a s b e i n g made f o r t h e
w i t c h ' s chaurd. T h i s i s p e r c e i v e d n o t a s a n a n i m a l , b u t a s a
h e l p i n g s p i r i t , which p a r a l l e l s e x a c t l y t h e t u t e l a r y d e i t y o f t h e
shaman and i s even r e f e r r e d t o by t h e same name, a m n i .
Obviously t h e b a s i c themes u n d e r l y i n g t h e r i t u a l a r e t h e t r a n s -
f e r e n c e of t h e d i s e a s e c a u s i n g agency ( p e r c e i v e d a s a s p i r i t o r an
i n v i s i b l e s u b s t a n c e ) , t h e s a t i s f y i n g o f t h e w i t c h ' s d e s i r e s through
o f f e r i n g s , and t h e p r e v e n t i o n of c o n t i n u e d o r f u t u r e a t t a c k s . One
might t h i n k t h a t a w i t c h would b e o f f e n d e d by t h e t y p e s of o f f e r -
i n g s made and t h e way i n which t h e y a r e g i v e n , b u t p r e c i s e l y
because she i s a witch, a d i s g u s t i n g i n d i v i d u a l p e r s o n i f y i n g e v i l ,
s h e i s p e r c e i v e d by t h e R a j i a s e n j o y i n g t h e r i t u a l and o b j e c t s
o f f e r e d . The r e v e r s a l of normal r i t u a l p r a c t i c e i s shown i n
numerous ways: n i g h t v s . d a y , i m p u r i t y v s . p u r i t y , and broken v s .
unbroken. To t h e R a j i t h e s e a r e symbolic o f t h e e v i l a s s o c i a t e d
w i t h w i t c h c r a f t . The world o f t h e w i t c h i s one o f decay where
o r d e r i s reduced t o c h a o s . Thus, b e c a u s e some e l e m e n t s o f t h i s
world remain s i m i l a r t o t h a t found i n normal R a j i s o c i e t y , it
c o n s i s t s n o t of an i n v e r t e d s t r u c t u r e b u t r a t h e r an a n t i - s t r u c t u r e
( s e e T u r n e r 1967: 125) .
I n s p e a k i n g of w i t c h e s , I have r e f e r r e d t o them a s f e m i n i n e .
Although male w i t c h e s fboksa) a r e t h o u g h t t o e x i s t , t h e y a r e v e r y
r a r e and none a r e t h o u g h t t o be p r e s e n t i n t h e Babai V a l l e y . A
female w i t c h i s c a l l e d boksi o r o c c a s i o n a l l y @ini. The l a t t e r
t e r m h a s come t o b e used p r i m a r i l y t o d e n o t e t h e s p i r i t o f a dead
w i t c h ( c f . Macdonald 1 9 6 8 : 6 4 ) .
The b a s i c w i t c h c r a f t b e l i e f i s t h a t c e r t a i n p e o p l e i n t h e R a j i
t r i b e a r e p a r t i c u l a r l y e v i l and make u s e o f magic t o s e c r e t l y
harm o t h e r s i n t h e s o c i e t y w i t h o u t j u s t i f i a b l e c a u s e . l1 Normally,
o n l y m a r r i e d women a r e t h o u g h t t o have m a s t e r e d w i t c h c r a f t . Simi-
l a r t o men who have become g u r a u , boksi l e a r n o f t h e i r own f r e e
will. Witches a r e n o t i n i t i a t e d , b u t l i k e t h e g u r a u , t h e i r power
r e s i d e s i n t h e s p e l l s t h e y have l e a r n e d . Boksi a r e c a p a b l e o f
becoming p o s s e s s e d , b u t t h e y n e v e r do t h i s i n p u b l i c a s i t would
be p r o o f o f t h e i r w i t c h c r a f t . They a l s o w o r s h i p t h e i r d e i t i e s
and p e r f o r m s p e c i a l w o r s h i p o f t h e i r c h a u r d a t ~ a s a i ,j u s t a s t h e
gwau w o r s h i p t h e i r t u t e l a r y d e i t i e s a t t h i s t i m e .
When s p e a k i n g o f w i t c h e s i n g e n e r a l , t h e R a j i t e n d t o r e f e r t o
t h e i r i n c r e d i b l e powers, b u t when r e f e r r i n g t o a s u s p e c t e d w i t c h
i n t h e community t h e y u s u a l l y s a y s h e i s n o t a s p o w e r f u l o r e v i l
a s witches generally. Wen t h e n , w i t c h e s a r e t h o u g h t t o be more
p o w e r f u l t h a n shamans, h e n c e , t h e main emphasis i n c u r i n g r i t u a l s
i s t o appease t h e witch r a t h e r than t o antagonize o r e n t e r i n t o
c o n f l i c t with it.
I n t h e Babai V a l l e y r o u g h l y s i x t y p e r c e n t o f t h e m a r r i e d women
a r e s u s p e c t e d o f h a v i n g knowledge o f s p e l l s , b u t o n l y f i f t e e n p e r
c e n t a r e considered powerful witches. Opinions vary considerably
a s t o j u s t who c o u l d b e c l a s s i f i e d a s a w i t c h , and t h e r e was
g e n e r a l agreement i n o n l y two c a s e s . Witches a r e s a i d t o have
c h a r a c t e r i s t i c s which g i v e them away. I f a woman i s i l l - t e m p e r e d ,
s u l l e n and a r g u m e n t a t i v e , t h e n s h e may be s u s p e c t e d o f b e i n g a
w i t c h . A problem o f i d e n t i f i c a t i o n i s t h a t a w i t c h might be
c l e v e r and a p p e a r t o be a f r i e n d l y p e r s o n .
Witches a r e t h o u g h t t o g a t h e r a t i s o l a t e d s p o t s i n t h e f o r e s t
a t n i g h t t o dance e i t h e r naked o r wearing s u i t s of i r o n w i t h t h e i r
h a i r hanging l o o s e . T h e r e t h e y t e a c h o n e a n o t h e r s p e l l s and
d i s c u s s t h e harm t h e y b r i n g t o p e o p l e . L i g h t s s e e n i n t h e f o r e s t
a t n i g h t a r e o f t e n a t t r i b u t e d t o t h e movements o f w i t c h e s .
Informants e s t i m a t e d t h a t about f o r t y p e r c e n t of a l l d i s e a s e s
a r e due t o w i t c h e s , f o r t y p e r c e n t t o d e i t i e s and s p i r i t s , and
t w e n t y p e r c e n t due t o n a t u r a l c a u s e s . T h i s breakdown i s v e r y
a r t i f i c i a l , b e c a u s e many d i s e a s e s a r e c a u s e d b o t h by w i t c h e s and
s p i r i t s ( o r s p i r i t s s e n t by w i t c h e s ) . I n one s e r i o u s c a s e o v e r a
dozen d e i t i e s , s p i r i t s and w i t c h e s w e r e t h o u g h t t o b e r e s p o n s i b l e .
However, t h e breakdown s h e d s l i g h t on R a j i b e l i e f s and e x p e c t a -
t i o n s r e g a r d i n g c a u s e s o f d i s e a s e and conforms c l o s e l y t o my own
data.
The c u r e f o r t h i s i s of some i n t e r e s t , a s it i s c o n s i d e r e d t o
i n v o l v e t h e gumU i n h i s most d a n g e r o u s c u r i n g r i t u a l . H e takes
more p r e c a u t i o n s t h a n u s u a l , p l a c i n g a s h e s on h i s arms, l e g s ,
s h o u l d e r s , c h e s t , back and f o r e h e a d . Ashes s e r v e h e r e t o d i s p e l
e v i l s p i r i t s . H e a l s o p u r i f i e s h i m s e l f by washing and d r i n k i n g
chokho ( r i t u a l l y p u r e ) w a t e r i n which a p i e c e o f g o l d h a s been
d i p p e d . H e s t i c k s a k n i f e (upon which h e h a s spoken a s p e l l )
i n t o t h e ground between h i m s e l f and t h e d o o r and throws achetd
around i t . Liquor o r chokho w a t e r i s s p r i n k l e d seven times around
t h e a r e a i n which he i s t o work.
T h i s t r e a t m e n t must t a k e p l a c e i n d o o r s i n o r d e r t o a v o i d t h e
a t t a c k s o f w i t c h e s and e v i l s p i r i t s . Any e v i l f o r c e w i l l be ' c u t '
by t h e k n i f e and d i s s i p a t e d i n t o t h e ground. The a c h e t d s e r v e s
b o t h a s a n o f f e r i n g t o t h e g u r a u ' s t u t e l a r y d e i t y (which he c a l l s
a t t h i s t i m e t o g i v e him s t r e n g t h ) and t o f r i g h t e n away e v i l
s p i r i t s . Most o f the o t h e r a c t i o n s a r e s e l f - e x p l a n a t o r y . Inter-
e s t i n g l y , due t o i n f l u e n c e s from t h e more s c e p t i c a l P a h a r i among
whom he works, t h e main g u r a u i n t h e Babai V a l l e y performs t h l s
r i t u a l i n t h e morning i n o r d e r t o a l l a y any d o u b t s a s t o h i s
u s i n g any t r i c k e r y . T h a t t h e r i t u a l i s c o n s i d e r e d t h e most
d a n g e r o u s f o r t h e g u r a u i s due p r ' m a r i l y t o h i s t a k i n g t h e d i s e a s e
c a u s i n g o b j e c t s i n t o h i s own body, a s i t u a t i o n f r a u g h t w i t h
opportunity f o r s p i r i t u a l injury.
O c c a s i o n a l l y t h e w i t c h w i l l bury an o b j e c t o b t a i n e d from a
v i c t i m a f t e r s a y i n g a s p e l l upon i t . A ' d o l l ' ( p u t l a ) is formed
w i t h i n t h e v i c t i m ' s stomach which e a t s t h e food swallowed by him
u n t i l h e becomes weak and d i e s . The c u r e r e q u i r e s t h e r e t u r n o f
t h e o b j e c t . Water i s f i r s t s t r a i n e d t h r o u g h a p i e c e o f c l o t h
b e o n e r e a s o n why p u b l i c a c c u s a t i o n s o f w i t c h c r a f t a p p e a r t o b e
less f r e q u e n t now t h a n i n the d i s t a n t p a s t . G e n e r a l l y i n f o r m a n t s
t h o u g h t t h a t t h e o n l y way t o d e a l w i t h a w i t c h was t o a v o i d h e r ,
o r , i f t h i s w a s n o t p o s s i b l e , t h e n t o a t t e m p t t o k e e p on good
terms w i t h h e r . l 2
W i t h o u t a c c u s a t i o n s , it i s i m p o s s i b l e t o examine t h e e x a c t k i n -
s h i p r e l a t i o n s e x i s t i n g between v i c t i m a n d w i t c h , a l t h o u g h t h e
R a j i f e e l t h a t w i t c h c r a f t o n l y r a r e l y o c c u r r e d between c l o s e
r e l a t i v e s , i n c l u d i n g co-wives and w i v e s o f b r o t h e r s i n a j o i n t
family. 13
I t m i g h t p r o v e o f i n t e r e s t a t t h i s p o i n t t o b r i e f l y examine
r e a s o n s u n d e r l y i n g t h e ~ U R Z U ' Ss u c c e s s e s a n d f a i l u r e s , p a r t i c u l a r l y
i n r e l a t i o n t o t h e c u r i n g o f i l l n e s s . A s i c k person i n v a r i a b l y
f e l t immediate r e l i e f a f t e r a c u r i n g s e s s i o n w i t h a shaman. 14
However, i f h i s c o n d i t i o n d o e s n o t n o t i c e a b l y improve w i t h i n a
few d a y s , t h e R a j i have a v a r i e t y of r e a s o n s a s t o why t h e r i t u a l
i s i n e f f e c t i v e . A process of 'secondary elaboration' t a k e s place
where o t h e r b e l i e f s a r e u s e d t o e x p l a i n d i s c r e p a n c i e s s o t h a t
t h e r e is no c h a l l e n g e t o t h e b a s i c t h e o r e t i c a l assumptions of t h e
s y s t e m ( s e e H o r t o n 1 9 7 0 : 3 5 7 ) . Thus r a t h e r t h a n c o n c l u d e from
f a i l u r e s t h a t t h e shaman m i g h t b e f a k i n g a n d / o r t h a t t h e s u p e r -
n a t u r a l b e i n g s might n o t e x i s t , t h e R a j i f i n d reasons f o r f a i l u r e
t h a t s e r v e i n e f f e c t t o uphold t h e b e l i e f system. Probably t h e
most common e x c u s e i s t h a t o t h e r s p i r i t s o r w i t c h e s have begun t o
a t t a c k t h e p a t i e n t s i n c e t h e l a s t s g a n c e a n d c u r i n g r i t u a l was
h e l d . A l s o a d i s e a s e - c a u s i n g a g e n c y , e s p e c i a l l y a w i t c h , may
c o n t i n u e b o t h e r i n g t h e p a t i e n t even a f t e r o f f e r i n g s have been
made. S p i r i t s a n d w i t c h e s may c a u s e t h e d i a g n o s i s t o b e i n c o m p l e t e
o r i n c o r r e c t . The p a t i e n t ' s body a l s o may have been t o o 'damaged'
t o g e t w e l l a g a i n . Only r a r e l y is i t b e l i e v e d t h a t t h e g u r a u made
a m i s t a k e , a n d t h e n o n l y i n m e c h a n i c a l d i v i n a t i o n . Normally a
d i a g n o s i s i s c o n s i d e r e d c o r r e c t as it s t a n d s . T h i s , o f c o u r s e ,
h e l p s t o s o l i d i f y t h e p o s i t i o n o f t h e shaman, as it i s f e l t t h a t
a t l e a s t h e w a s a b l e t o d i s c o v e r some o f t h e c a u s e o f t h e i l l n e s s .
Some i n f o r m a n t s f e l t t h a t t h e g u r a u m i g h t n o t t r y h a r d enough t o
c u r e someone i n s e r i o u s c a s e s o u t o f f e a r . Only a few i n f o r m a n t s
s u s p e c t e d t h a t t h e ' b i g ' g u r a u s i m p l y d i d n o t know enough t o c u r e
d i s e a s e s , although t h i s is a r e s p e c t a b l e excuse i f i t is thought
t h a t s p i r i t s of another c a s t e o r t r i b e a r e a t t a c k i n g a person.
Thus i t i s n o t s u r p r i s i n g t h a t c o n s i d e r a b l e a n x i e t y a r i s e s i n
cases o f s e r i o u s i l l n e s s e s , e v e n though t h e r e i s g e n e r a l l y a d e e p
f a i t h i n t h e shaman's a b i l i t y .
The gurau n e x t d i g s a s m a l l h o l e i n t h e c e n t r e o f a p u r i f i e d
a r e a i n f r o n t o f him and wraps a n egg s e v e n t i m e s l e n g t h - and
widthwise. Vermilion powder and b l a c k c o l l y r i u m a r e p l a c e d on i t
a s a s p e l l i s spoken, and i t i s p u t i n t o t h e h o l e . Milk i s poured
o v e r t h e e g g , a f t e r which i t i s c o v e r e d w i t h d i r t .
Taking h i s s h a r p e n e d t i r s u z ( t r i d e n t ) , t h e gurau s a y s a s p e l l
and s t i c k s it t h r o u g h h i s t o n g u e . A f t e r removing t h e t r i d e n t , he
s a c r i f i c e s a c h i c k e n f o r h i s t u t e l a r y d e i t y . H e may a l s o a t t h i s
t i m e become p o s s e s s e d i n o r d e r t o see i f t h e d e i t i e s a r e s a t i s f i e d
w i t h t h e r i t u a l . A t t h e c o m p l e t i o n o f t h e pGZ he g i v e s e a c h
household r e p r e s e n t a t i v e f o u r wooden p e g s ( n o t from t h e t r e e ) , one
p i e c e o f i r o n , and some achetd.
Bhuyar i s a c o l l e c t i v e t e r m used by t h e R a j i t o r e f e r t o a l l
v i l l a g e d e i t i e s ( a l t h o u g h a few R a j i a l s o p e r c e i v e Bhuyar a s a
.
d e i t y i t s e l f ) l5 These ceremonies a r e p r i m a r i l y c o n c e r n e d w i t h
t h e f e r t i l i t y of c r o p s and t h e p r e v e n t i o n o f m i s f o r t u n e s t h e
v i l l a g e d e i t i e s might c a u s e .
O b v i o u s l y , R a j i shamanism s h a r e s s e v e r a l f e a t u r e s w i t h shaman-
i s m e l s e w h e r e i n N e p a l and I n d i a . I t h a s been p a r t i c u l a r l y i n f -
l u e n c e d , i f n o t l a r g e l y b a s e d upon, Tharu shamanism. The Tharu
were t h e f i r s t s e t t l e d p e o p l e w i t h whom t h e R a j i had c o n t a c t a f t e r
t h e y gave up t h e i r nomadic l i f e :
The f a c t t h a t n o t a s i n g l e r e l i g i o u s term o r s p e l l o c c u r s i n
shamanistic c o n t e x t s i n t h e R a j i language p o i n t s t o t h e e x t e n s i v e
a c c u l t u r a t i o n which h a s t a k e n p l a c e . The m a j o r i t y o f s u p e r n a t u r a l
b e i n g s , c u r i n g methods and f e s t i v a l s a p p e a r t o be c l o s e l y p a t t e r n e d
on t h o s e found among t h e T h a r u , R e c e n t l y , a s P a h a r i from t h e h i l l s
have s e t t l e d i n t h e Babai V a l l e y , R a j i c u l t u r e h a s been i n c r e a s i n g l y
i n f l u e n c e d by t h e s e Hindu a y r i c u l t u r a l i s t s . T h i s i s e v i d e n t n o t
o n l y i n s u c h o b v i o u s i t e m s a s c l o t h i n g and m a t e r i a l goods, b u t a l s o
i n s u c h s h a m a n i s t i c p r a c t i c e s a s t h e u s e o f boughs i n s g a n c e s and
t h e i n c r e a s e i n t h e number o f P a h a r i d e i t i e s t h o u g h t t o c a u s e
i l l n e s s e s . 17
Johun Reinhard
1. The r e s e a r c h upon which t h i s a r t i c l e i s based was s u p p o r t e d
by g r a n t s from t h e Wenner-Gren Foundation f o r Anthropolo-
g i c a l Research and t h e A u s t r i a n Academy o f S c i e n c e s . To
b o t h o f t h e s e o r g a n i z a t i o n s I would l i k e t o e x p r e s s my
s i n c e r e g r a t i t u d e . I would a l s o l i k e t o thank John
Hitchcock f o r h i s comments on t h e p a p e r .
Tape r e c o r d i n g s of v a r i o u s s h a m a n i s t i c a c t i v i t i e s have been
d e p o s i t e d a t t h e Phonogram Archive o f t h e A u s t r i a n Academy
of S c i e n c e s , and 16 mm. movie f i l m s o f t h e s e a c t i v i t i e s
w i l l soon be a v a i l a b l e from t h e I n s t i t u t e f o r S c i e n t i f i c
Film, G o e t t i n g e n .
3. The d a t a p r e s e n t e d h e r e was g a t h e r e d a s p a r t of a g e n e r a l
e t h n o g r a p h i c s t u d y u n d e r t a k e n among t h e R a j i from May 1969
t o A p r i l 1970. Although I was a b l e t o o b s e r v e v i r t u a l l y
a l l t h e shamanistic p r a c t i c e s described i n t h i s paper, the
' b i g ' shamans l i v e d i n o t h e r v i l l a g e s , and t h e r e f o r e , I
c o u l d o n l y o c c a s i o n a l l y work d i r e c t l y w i t h them. F u r t h e r -
more, shamanism was n o t t h e f o c u s of my r e s e a r c h and many
a r e a s , p a r t i c u l a r l y r e l a t i n g t o t h e socio-economic a s p e c t s
of t h e shaman's work and h i s day t o day a c t i v i t i e s , r e q u i r e
much f u r t h e r s t u d y .
The r e a d e r s h o u l d a l s o be aware t h a t i n d i v o r c i n g shamanism
from t h e t o t a l r e l i g i o u s camplex, s u c h a s h a s been n e c e s s a r y
f o r t h i s p a p e r , i n e v i t a b l e d i s t o r t i o n s a r i s e . For a f u l l e r
d e s c r i p t i o n and a n a l y s i s o f shamanism and w i t c h c r a f t among
t h e R a j i s e e my d i s s e r t a t i o n (1973) .
4. I w i l l a v o i d d e a l i n g w i t h d i f f e r e n c e s between t h e s e g e n e r a l
g r o u p s , b u t s h o u l d p o i n t o u t t h a t I am r e f e r r i n g h e r e
p r i m a r i l y t o t h e D a g a u r a Tharu and t h e PahZri twice-born
Hindu c a s t e s , t h e C h e t r i and Brahman, a s w e l l a s t h e un-
t o u c h a b l e c a s t e s . S p e l l i n g s of n a t i v e terms a r e o n l y
approximate. See my d i s s e r t a t i o n (1373:277-283) f o r a more
p r e c i s e phonemic t r a n s c r i p t i o n .
I t should be n o t e d t h a t w i t h r a r e e x c e p t i o n s most s p i r i t s
cause numerous t y p e s of d i s e a s e s . D i s e a s e t y p e s and p a r t -
i c u l a r s p i r i t s a r e n o t c l o s e l y c o r r e l a t e d . The e x c e p t i o n s
a r e c h o l e r a and smallpox which a r e a s s o c i a t e d w i t h p a r t i c -
u l a r goddesses.
I r e a l i z e t h a t some a n t h r o p o l o g i s t s would p r e f e r t o d e s i g n a t e
t h i s a s s o r c e r y . However, t h e t e r m i n o l o g i c a l c o n f u s i o n h e r e
i s c o n s i d e r a b l e , and I w i l l a b i d e by t h e d e f i n i t i o n a s given.
See Turner (1967: 112-1271 and my d i s s e r t a t i o n (1973: 8-91 f o r
a more thorough d i s c u s s i o n of t h i s problem.
Most a n a l y s e s of w i t c h c r a f t a r e based on t h e s t u d y of
a c c u s a t i o n s , which a r e thought t o p o i n t t o a r e a s o f t e n s i o n
i n c e r t a i n k i n s h i p c a t e g o r i e s (Marwick 1 9 7 0 ) . T u r n e r (1967:
114-1161 h a s r i g h t l y c r i t i c i z e d s u c h s t u d i e s as b e i n g t o o
l i m i t e d . Witch b e l i e f s are n o t s o l e l y t h e p r o d u c t o f s o c i a l
t e n s i o n s and c o n f l i c t s , b u t among o t h e r t h i n g s are a t t e m p t s
t o e x p l a i n and c o n t r o l t h e i n e x p l i c a b l e i n s o c i e t i e s w i t h
l h i t e d c a p a c i t i e s t o cope w i t h a h o s t i l e environment. A s
w e have s e e n , w i t c h c r a f t i s c o n s i d e r e d widespread i n R a j i
s o c i e t y , y e t a c c u s a t i o n s d o n o t o c c u r . More t h a n j u s t a
f e a r o f b e i n g a t t a c k e d by t h e w i t c h o r f i n e d seem t o b e a t
p l a y h e r e . I f a R a j i made a p u b l i c a c c u s a t i o n of w i t c h c r a f t
w i t h o u t p o s i t i v e p r o o f of t h e p e r s o n ' s g u i l t , he would
c r e a t e major c o n f l i c t i n t h e s o c i e t y . For n o t o n l y i s R a j i
s o c i e t y s o s m a l l i n numbers and c l o s e - k n i t t h a t a s i g n i f -
i c a n t p a r t o f o n e ' s s o c i a l community would c e a s e t o b e open
t o t h e a c c u s e r (and t h u s a l s o c e a s e b e i n g a p o s s i b l e s o u r c e
o f s u p p o r t i n t h e f u t u r e ) , b u t even n e u t r a l parties would
t u r n a g a i n s t t h e a c c u s e r i n s u c h a c a s e , b e c a u s e he would
b e i g n o r i n g s t a n d a r d s o f good s o c i a l b e h a v i o u r . The l a c k
o f a c c u s a t i o n s and c e r t a i n t y o f t h e w i t c h ' s i d e n t i t y i n any
p a r t i c u l a r c a s e - o r even of w i t c h c r a f t a s b e i n g t h e s o l e
o r p r i m a r y c a u s e of a m i s f o r t u n e - d i f f u s e s h o s t i l i t y
t h r o u g h o u t t h e s o c i e t y , w h i l e a t t h e same t i m e c o n t r i b u t e s
something towards s o c i a l c o h e s i o n by u s i n g t h e a b s t r a c t
model o f a w i t c h a s p e r s o n i f y i n g wrong b e h a v i o u r (Mair 1969:
2 0 1 ) . Hence, t h e argument t h a t w i t c h c r a f t b e l i e f s e x i s t t o
r e s o l v e s o c i a l t e n s i o n s through a c c u s a t i o n s appears t o p u t
t h e cart b e f o r e t h e h o r s e and c o n f u s e s p o s s i b l e l a t e n t
functions with causative f a c t o r s .
15.
-
Bhuyar a p p e a r s t o b e a d e r i v a t i v e o f bhu'L ( g r o u n d ) a n d i s
commonly f o u n d i n N e p a l t o d e s i g n a t e a d e i t y o f t h e s o i l
( s e e Macdonald 1969:73; B i s t a 1 9 6 7 : 1 1 4 ) .
,>,'
. .:;* i
'
.
. .. .
I,. _
, . ..,._: .
.,. = ..I
...
' "
'
The w e l l - i n t e n t i o n e d d i v i n i t i e s a r e c a l l e d rwn i n c o n t r a s t t o
t h e d i v i n i t i e s of e v i l i n t e n t , t h e mun, who a r e t h e cause of d i s -
e a s e , d e a t h and d i s a s ' t e r . The most i m p o r t a n t of t h e p r o i t i o u s
d i v i n i t i e s i s ta-se tuk-bo-thid, a l s o c a l l e d ta-se-thifi.5 Many o f
t h e p r o p i t i o u s d i v i n i t i e s t a k e t h e form of female s p i r i t s (mit)
i n h a b i t i n g s p r i n g s and l a k e s . The e v i l d i v i n i t i e s , t h e mun, a r e
innumerable, h a u n t i n g f o r e s t s , bogs, t o r r e n t s and r o c k s . Being
v e r y powerful, t h e y a r e l i a b l e t o i n t e r f e r e a t any time i n t h e
l i f e of t h e Lepchas and o b s t r u c t t h e i r p r o j e c t s . Only r e p e a t e d
s a c r i f i c e s can s a t i s f y t h e i r g r e e d f o r f l e s h and blood.
F i n a l l y t h e boA-thi6 h a s an e s s e n t i a l f u n c t i o n t o p l a y a t t h e
d e a t h of a man. S i n c e t h e s o u l o f a man must r e t u r n t o t h e p l a c e
o f i t s o r i g i n , i t h a s t o f i n d i t s way t o t h e a n c e s t o r s ti-kun-tik
and ni-kwz-nai! i n t h e s a c r e d l a n d r w n - ~ ~ e n .I n~ o r d e r t o make t h e
soul take t h e r i g h t path t h e b d - t h i 6 has a t h i s disposal s u i t a b l e
s p e l l s . I f a man i s k i l l e d i n t h e jungle o r e a t e n by an animal,
t h i s c a u s e s s p e c i a l d i f f i c u l t i e s . G r e a t e f f o r t s a r e made t o
r e t r i e v e h i s body, f o r i f h i s s o u l h a s n o t been p r o p e r l y d i s p a t c h e d ,
it w i l l hang around t r o u b l i n g members of t h e family. My informant
a l s o t o l d me t h a t t h e s o u l i s judged by t h e god co-ge pe-no (chos-
r o y a l T.) and i s s e n t e i t h e r t o heaven o r h e l l .
The Magar j M k r i from the vaZZey of the KaZi Gundaki (August 1967)
Following i s t h e myth a s s o c i a t e d w i t h t h i s t u t e l a r y d i v i n i t y
Garpake Baba: 8
'Garpake Baba s t a y e d on t h e c l i f f f o r 12 y e a r s , e a t i n g
n o t h i n g b u t honey.
' D u r i n g t h i s t i m e , t h e n i n e s o n s were p r a c t i s i n g a r c h e r y .
The winner was t o marry h i s s t e p m o t h e r , b u t none of t h e
brothers could h i t t h e t a r g e t . " I d o n ' t want t o g o home,
my s o n s w i l l k i l l m e . But i f you i n s i s t , you must b r i n g
m e a l a r g e g r a i n b a s k e t (thunl a bamboo s t i c k and a w h i t e
c o t t o n v e i l n i n e c u b i t s l o n g . " The woman p u t h e r husband
i n t h e b a s k e t , c o v e r e d i t w i t h t h e c l o t h , p i c k e d up t h e
s t i c k and c a r r i e d it a l l back t o t h e house. A f t e r
c l i m b i n g t h e n i n e - n o t c h e d l a d d e r , s h e s e t h e r husband
down on t h e upper f l o o r .
'The head of t h e f a m i l y p r e p a r e s t h e r i t u a l o b j e c t s :
1) &lo, a s m a l l , 4-legged b a s k e t where g r a i n o r woollen
yarn is usually kept;
2) thun, a l a r g e , tightly-woven wicker b a s k e t (used f o r
grain);
3) para'z, a s t a l k o f rice (symbolizing t h e rope l a d d e r ) ;
4) a b r a n c h o f t h e tibri tree;
5) a l e a f from t h e nuu bush;
6) a bamboo s t i c k ;
7) a s l i p - k n o t of ox h a i r ;
8) a nine-notched s t i c k ( t h e e x t r a c t of t h e tree i s p o n k ) ;
9) a rupee c o i n ;
10) nine d of corn o r barley;
11) t h r e e m i o f husked rice.
'The e l d e s t panre t h e n p l a c e s a l l t h e o b j e c t s o f t h e c u l t
i n t h e @Lo: t h e n i n e mCnd o f c o r n , i n a p l a t e ; t h r e e
m- o f r i c e ; a r u p e e c o i n ; a bamboo s t i c k . The o i l lamp
i s c a r e f u l l y s e t on t h e p l a t e o f r i c e . Then, t h e @ZO
i s p u t i n t h e t h u n b a s k e t , and a p i e c e o f w h i t e c o t t o n
nine c u b i t s long covers everything.
'According t o t h e j h E k r i V s i n s t r u c t i o n s , t h e head o f t h e
household p r o m i s e s t o p e r f o r m t h e ceremony t o t h e Kulde-
v a t s within t h e following t h r e e years.
'Then b e g i n t h e c h a n t s and d a n c e s i n v o l v i n g n o t o n l y t h e
members o f t h e l i n e a g e b u t a l s o t h e r e l a t i v e s by m a r r i a g e
and t h e v i l l a g e r s . '
I n T h a k a l i c o u n t r y , t h e a l l - p o w e r f u l i n t e r c e s s o r was u n t i l r e -
c e n t l y t h e &om. Although a t e n d e n c y t o w a r d s ' H i n d u i z a t i o n ' makes
it r a t h e r d i f f i c u l t t o g r a s p t h e T h a k a l i r e l i g i o u s b e l i e f s i n t h e i r
e n t i r e t y , t h e i m p o r t a n c e o f t h e drom ic t h e l i f e o f t h e community
c a n n o t b e q u e s t i o n e d . Whereas t h e y a r e few i n number t o d a y , t h e r e
were two o r t h r e e i n e a c h v i l l a g e a b o u t 30 y e a r s ago.1
On t h e n i g h t of t h e 1 3 t h day a f t e r t h e d e a t h , t h e &om o f f i c i -
a t e s . He must ' c a p t u r e t h e dead man's s p i r i t t h a t , i n t h e form
of a man, can become harmful t o t h e l i v i n g . ' This i s the r i t u a l
of t h e man-rma. I n t h e c e n t r a l room of t h e house where a l l t h e
f a m i l y members have g a t h e r e d , t h e &om makes s m a l l s a c r i f i c i a l
c a k e s (kimtu) w i t h wheat f l o u r and b a r l e y tsampa. A b u t t e r lamp
burns n e a r t h e cakes which have been a r r a n g e d i n a row. Before
c l o s i n g t h e d o o r s , two o r t h r e e members of t h e f a m i l y climb t o t h e
roof, w h i s t l e t h r e e times t o c a l l t h e m m ( p l . ) , then c l o s e a l l
t h e e x i t s . I n f r o n t of t h e d o o r , t h e drom p l a c e s a board on which
he s p r e a d s f i r s t a l a y e r of s o o t , t h e n a l a y e r o f a s h e s . He r e -
c i t e s p r a y e r s , b e a t s t h e drum and p r e d i c t s t h e form i n which t h e
s p i r i t w i l l a p p e a r . The l a t t e r i s s a i d t o have l e f t f o o t p r i n t s
on t h e board: i t may be a dog, snake, b i r d ...14
P. R . Sharma g i v e s t h e f o l l o w i n g d e f i n i t i o n o f t h e dhiimi:
The T i b e t a n I n t e r c e s s o r s , Zha-pa
The i n t e r c e s s o r t h e n p l a c e s t h e c o n t e n t s of t h e l a d l e on a
stone outside the village.
'The I n d i a n s s h a r e a s e t of p r i n c i p l e s , b e l i e f s , and
ceremonies o f a r e l i g i o u s n a t u r e t h a t i n d i c a t e , we f e e l ,
t h e profound c u l t u r a l u n i t y of t h e e t h n i c group. Now,
among t h e group of b e l i e f s t h a t , more t h a n any o t h e r
s o c i o - c u l t u r a l a s p e c t , r e v e a l t h e e x i s t e n c e and cohesion
of t h e group, " s i c k n e s s " o c c u p i e s a c e n t r a l p l a c e ..."
T h e r e f o r e , we must e s t a b l i s h a t y p e of r e s e a r c h g r i d t h a t would
i n c l u d e work i n t h e f i e l d s of ecology and ethnopsychology. The
e c o l o g i s t , t h e a n t h r o p o l o g i s t , t h e d o c t o r and t h e a n a l y s t would
c o l l a b o r a t e w i t h t h e i n t e r p r e t e r s themselves, i n t h e s t u d y of t h e
v a r i o u s forms of mediation, which a r e s t i l l p o o r l y understood.
Cornei ZZe J e s t
1. F i e l d r e s e a r c h made d u r i n g t h e summer of 1953 with t h e v a l -
u a b l e a s s i s t a n c e of F r . J . M. B r a h i e r , Tanyang, Kalimpong
D i s t r i c t . According t o t h e o r a l t r a d i t i o n s t h e Lepchas (who
r e f e r t o themselves a s Ron) a r e t h e f i r s t i n h a b i t a n t s of
Sikkim, of which Kalimpong D i s t r i c t used t o form p a r t . Living
mainly by h u n t i n g and random g a t h e r i n g , t h e y a l s o c u l t i v a t e d
t h e s o i l by ' s l a s h and burn' methods.
L a t e r t h e Lepchas s u f f e r e d y e t f u r t h e r r e p r e s s i o n , f i r s t l y a t
t h e hands of t h e Bhutanese (1700-1708), and t h e n from t h e
Gorkhas who invaded t h e i r c o u n t r y a t t h e end of t h e XVIIIth
c e n t u r y (1779-1780, 1789-1792). F i n a l l y , a f t e r t h e e s t a b -
l i s h i n g of t h e B r i t i s h P r o t e c t o r a t e of Sikkim, N e p a l i imrni-
g r a n t s were a c t i v e l y encouraged t o s e t t l e i n t h e s o u t h e r n
p a r t s o f t h e c o u n t r y by t h e B r i t i s h a u t h o r i t i e s .
5. D i v i n a t i o n s a r e performed by means of a r o s a r y , g r a i n s o f
r i c e o r o t h e r p l a c e s by a horoscope-book.
6. rum-lyan, t h e l a n d of b e n e f i c i e n t d i v i n i t i e s (rwn); s e e
Mainwaring ( 1899 :3 37 ) .
7. Cf. J e s t ( 1 9 6 0 ) . I n 1973, t h e r e a r e no more bofi-thi6 i n t h e
Tanyang a r e a . They c a l l i n d i f f e r e n t l y t h e Tarnang j M k r i o r
t h e Rai b i j w - .
I n T i b e t a n , O S O ~ S : image t h a t r e p l a c e s a p e r s o n .
What i s a j h a k r i s o f ~ u g l a n ? ~' D i v i n e r , c o n j u r e r , w i z a r d * ,
s a y s M r . Ralph T u r n e r ; however, e l s e w h e r e , S . V . ban jFciikri7 ( t h a t
i s , ' j ~ k r oi f t h e j u n g l e ' ) , he ( T u r n e r 1931:419b) writes, ' A
h o b g o b l i n who i n h a b i t s mountain c a v e s and e n t r a p s human b e i n g s * .
The jh&r-i i s t h e r e f o r e b o t h a b e i n g and a s p i r i t . For t h e moment,
l e t u s c o n s i d e r o n l y t h e b e i n g . I f I had t o g i v e . a d i c t i o n a r y -
t y p e d e f i n i t i o n , I would s a y , ' a n i n t e r p r e t e r o f t h e w o r l d ' ; t h i s
avoids the pejorative connotation of 'conjurer' o r 'wizard'. These
l a t t e r terms a r e g e n e r a l l y a s s o c i a t e d w i t h i r r e g u l a r a c t i v i t i e s
t h a t e i t h e r s t r a y s l i g h t l y from t h e s o c i e t a l norms o r t h a t a r e
blatantly anti-social .' The jGkri, however, a p p e a r s t o be t h e
v e r y v e h i c l e o f a c e r t a i n N e p a l i t r a d i t i o n a l i s m . He i s a p e r s o n
who f a l l s i n t o a trance, d u r i n g which t i m e v o i c e s speak t h r o u g h
h i s p e r s o n , t h e r e b y e n a b l i n g him t o d i a g n o s e i l l n e s s e s and some-
t i m e s c u r e them, g i v e a d v i c e f o r t h e f u t u r e and c l a r i f y p r e s e n t
events i n terms'of t h e i r r e l a t i o n s h i p t o t h e p a s t . He is there-
f o r e b o t h a p r i v i l e g e d i n t e r m e d i a r y between s p i r i t s (who c a u s e ' a n d
c u r e i l l n e s s ) and men; between t h e p a s t , p r e s e n t and f u t u r e ; b e t -
ween l i f e and d e a t h , and most i m p o r t a n t l y between t h e i n d i v i d u a l
and a c e r t a i n s o c i a l mythology. I t seems t o m e t h a t he may b e l o n
t o any j d t and may t a k e a s a p u p i l a p e r s o n from any o t h e r c a s t e ; 8
a Lepcha may p l a y t h e r o l e o f gUPU f o r a N e p a l i and v i c e v e r s a . 10
T h i s m a s t e r ( g u r u ) - p u p i l f e e l o ) r e l a t i o n s h i p i s moreover t h e
o n l y r e l a t i o n s h i p e x i s t i n g on t h e human l e v e l i n t h e j h z k m ' bro-
therhood.ll I h e s i t a t e t o c a l l them ' p r i e s t s ' s i n c e t h e y d o n o t
c o n s t i t u t e a c l e r i c a l h i e r a r c h y w i t h a s p i r i t u a l head. There a r e
however c e r t a i n p r a c t i c e s common t o a l l j h z k r i ; t h e y a l l p e r f o r m
a piijZ t o t h e i r m a s t e r - s p i r i t a t e a c h f u l l moon, and a t e a c h f u l l
moon o f Bhadau, l2 t h e y d o a gwlupiijd. However, t h e a c t i v i t i e s and
forms o f w o r s h i p v a r y from o n e j h d k r i t o t h e n e x t .
These v a r i a t i o n s a r e due t o t h e i n d i v i d u a l t r a i n i n g o f t h e
jMkri ( I am o b v i o u s l y e x c l u d i n g v a r i a t i o n s due t o a d i f f e r e n c e
of c a s t e , s o c i a L s i t u a t i o n , e t c . ) ; t h e s e v a r i a t i o n s a r e a l s o due
t o t h e d i f f e r e n c e i n t h e demands o f t h e c l i e n t e l e . A l l t h e j h d k r i
I have known had a t r a d e t h a t p r o v i d e d them w i t h a l i v e l i h o o d -
c a r p e n t e r , homeopath, mailman, e l e c t r i c i a n , g a r d e n e r , g o l d s m i t h ,
DDT s p r a y e r , e t c . T h e i r a c t i v i t i e s a s a jMkri g e n e r a l l y took
p l a c e a t n i g h t . They a l l a g r e e d t h a t b e i n g a jGkri was p e r h a p s
a p r i v i l e g e b u t a t t h e same t i m e a t i r e s o m e burden w i t h c o n s i d e r -
a b l e r e s p o n s i b i l i t i e s . I t i s e x h a u s t i n g t o be p o s s e s s e d by
s p i r i t s and t h e good j h c k r i , o f t e n c a l l e d f o r n o c t u r n a l c o n s u l t a -
t i o n s , f r e q u e n t l y s u f f e r s from l a c k o f s l e e p . T h i s e s s e n t i a l l y
n o c t u r n a l a c t i v i t y o f t h e jGkri, c o u p l e d w i t h t h e f a c t t h a t t h e
j%kri t r a d i t i o n i s e n t i r e l y o r a l , e x p l a i n s why Western r e s e a r c h
on t h e j h h i i s SO l i m i t e d . I t o o , a l o n g w i t h M r . Kawakita, have
h e a r d of a n c i e n t books. I t i s p o s s i b l e t h a t t h e s e books e x i s t o r
have e x i s t e d , b u t I have n e v e r s e e n them.
The j h a r i ' s drum i s c a l l e d a @I b?h,13 t!!e c u r v e d b a t o n w i t h
which h e b e a t s t h e drum i s a gajo. ly The drum and b a t o n c o n s t i t -
u t e t h e minimum equipment o f t h e p r a c t i t i o n e r : and it i s by t h e
sound o f t h e drum e c h o i n g f a r i n t h e n i g h t t h a t one knows a j M k r i
is a t work. For r o u t i n e c o n s u l t a t i o n s , t h e jh&i d o e s n o t wear
s p e c i a l c l o t h e s . I w i l l s p e a k l a t e r o f t h e costume and g e a r o f
t h e jh8kpi a t t h e t i m e o f t h e g u m pad.
F o l l o w i n g i s t h e a c c o u n t o f Gobind P r a s a d R a s a i l i ; I have
t r a n s l a t e d i t a s l i t e r a l l y a s p o s s i b l e , which e x p l a i n s c e r t a i n
r e p e t i t i o n s and t h e awkwardness o f e x p r e s s i o n . I have r e p l a c e d
t h e f i r s t p e r s o n by'Gobind P r a s a d ' , e t c . , i n o r d e r t h a t t h e r e a d e r
may b e t t e r u n d e r s t a n d t h e e v e n t s . The R a s a i l i a r e a s u b - c a s t e o f
t h e Visvakarma and Gobind P r a s a d ' s gotra i s t h a t of Kasyap R s i . l6
e n d o f t h e s e v e n d a y s , t h e boy r e t u r n e d
b r o u g h t a l o n g a l e a f o f k a t u s , 20 amliso, ''
r a i s e Gobind P r a s a d by t h e s h o u l d e r s t o h e l p him d r i n k . A t t h e
This t i m e , he
::zh:.ghuriri?i. 22 H e
a l s o b r o u g h t a s m a l l s a u c e r made o f w h i t e s t o n e a n d f i l l e d w i t h
s a n d . He opened t h e d o o r h i m s e l f a n d c a l l e d t h r e e times, 'Gobind
Prasad!' T h e r e were s i x o r s e v e n o t h e r p e o p l e i n t h e room, and
t h e y were a l l v e r y f r i g h t e n e d . Gobind P r a s a d ' s m a t e r n a l u n c l e
( m Z 7 1 a ' ) ~was
~ among t h e s e p e o p l e . The boy p u t t h e lamp n e x t t o
Gobind P r a s a d ' s b e d a n d lit it. T h e r e was n o g h i u ( m e l t e d b u t t e r )
i n t h e lamp, and t h e lamp b u r n e d w i t h a b l u e f l a m e . Everything
became v e r y d a r k : no one s p o k e f o r t h e y were a l l v e r y f r i g h t e n e d .
The boy t o o k a rudrdcchema'ld*4 f r o m a r o u n d h i s neck and p u t it
around t h e neck o f Gobind P r a s a d . H e s a i d some mcmtra, wiped
Gobind P r a s a d ' s body w i t h t h e l e a v e s , h e l p e d him t o a s t a n d i n g
p o s i t i o n , a n d t h e n p u t him back t o b e d . He t h e n s a i d t h a t w i t h i n
2 1 d a y s , h e would r e t u r n t o g e t Gobind P r a s a d . ' I f someone e l s e
comes t o g e t you b e f o r e t h e 2 1 s t d a y you w i l l d i e . But d o n o t b e
afraid.' Thereupon t h r e e young g i r l s w i t h l o n g b l a c k h a i r down
t o t h e i r k n e e s e n t e r e d t h e room. Each w a s d r e s s e d i n a g r e e n ,
r e d a n d w h i t e sari t h a t t h e y wore o v e r t h e s h o u l d e r . The g i r l s
l o o k e d a t Gobind P r a s a d a n d s a i d t h a t t h e y t o o would r e t u r n f o r
Gobind P r a s a d on t h e 2 1 s t d a y : ' W e w i l l l e a v e you now. Your
mother a l s o w i l l soon d i e b u t d o n o t b e a f r a i d . You w i l l b e a l l
a l o n e , b u t w e w i l l h e l p you.' The boy a d d e d , 'You must n o t b e
a f r a i d . We w i l l r e t u r n w i t h i n 2 1 d a y s , b u t t h e 1 8 t h d a y , you w i l l
b e s e v e r e l y ill. ' With t h e s e w o r d s , t h e boy a n d g i r l s l e f t .
Gobind P r a s a d s t a y e d i n t h e w h i t e h o u s e f o r t h r e e d a y s i n t h e
company o f t h e boy. They a t e r i c e a n d m i l k , a n d r e m a i n e d v e r y
calm. Then t h e boy b r o u g h t Gobind P r a s a d b a c k t o t h e b o t t o m o f
t h e m o u n t a i n t o h i s room. B e f o r e l e a v i n g Gobind P r a s a d a l o n e i n
h i s b e d , t h e boy t o l d t h e o t h e r p e o p l e i n t h e room: 'Do n o t h i n g
t o t h i s man. Do n o t t o u c h h i m . ' And t h e n h e l e f t . Those who
h e a r d t h e b o y ' s v o i c e a t t h e door were v e r y f r i g h t e n e d . Gobind
P r a s a d made a small movement d u r i n g h i s s l e e p . The men i n t h e
room c r i e d a n d s a i d : ' I s h e r e a l l y d e a d ? Did a masiin t a k e p o s -
s e s s i o n o f him?' S i n c e t h e m a j o r i t y b e l i e v e d Gobind P r a s a d w a s
d e a d , t h e y c o v e r e d h i s body w i t h a c l o t h . But h i s m a t e r n a l u n c l e
said: ' I d o n o t c a r e what h a p p e n s t o me, w h e t h e r I d i e o r n o t , I
must know t h e t r u t h . ' a n d h e removed t h e s h r o u d from Gobind P r a s a d .
When t h e u n c l e s a w t h a t t h e body was v e r y c o l d , h e a l s o w a s con-
v i n c e d o f h i s nephew's d e a t h .
A f t e r h a v i n g s e e n Gobind P r a s a d Y a n k i t s a i d : 'Very w e l l . I
w i l l make him my p u p i l . But w i t h i n t h r e e months, I a l s o w i l l d i e ' .
She l e d Gobind P r a s a d t o h i s mandir5O and there s h e t r a n s f e r r e d
h e r deutd t o Gobind P r a s a d and s h e t o o k h i s deuta' upon h e r s e l f .
Y a n k i t a n d Gobind P r a s a d s t a y e d t h e r e a l l n i g h t . She worshipped
h i s deut6 and he p a i d t r i b u t e t o h e r s . During t.he n i g h t , t h e
deutd s a i d t h a t Gobind P r a s a d ' s m o t h e r would d i e i n t h e month o f
Magh ( J a n u a r y - F e b r u a r y ) - a n d t h i s d i d i n d e e d happen. Y a n k i t lit
t h r e e w i c k s which s h e p u t i n Gobind P r a s a d ' s mouth. H e swallowed
them, f e e l i n g n o t h i n g . When s h e s t r u c k him w i t h a b l a c k y a k ' s t a i l ,
h e c e a s e d t o t r e m b l e . When s h e s t r u c k him w i t h a w h i t e y a k ' s t a i l ,
he began t r e m b l i n g a g a i n . She t a u g h t him two s h o r t VU?'ztra,40 a n d
said: 'Ekrerything you w i s h t o k n o w , ' I s h a l l t e a c h y o u ' . A t the
end of t h e n i g h t , he stopped t r e m b l i n g . She g a v e him a g a r l a n d ,
put a tib on h i s f o r e h e a d a n d s e n t him back home, s a y i n g t h a t
w i t h i n t h r e e d a y s s h e would come a n d p e r s o n a l l y t e a c h him e v e r y -
thing.
A f t e r a c e r t a i n t i m e , Mahiideo d e c i d e d t h a t he p e r h a p s d i d n o t
need a l l t h e o b j e c t s t h a t he had made. I f he found a man who
would pay t r i b u t e t o him, he would g i v e him t h e s e o b j e c t s . On
t h e n i g h t of R i k h i t a r p a n i I s 3 MahSdeo went t o a p l a c e where p e o p l e
were b a t h i n g . A s m a l l boy from t h e j u n g l e was washing h i m s e l f .
The boy was c a l l e d LZto ( T u r n e r 1931:553b). A f t e r having b a t h e d ,
he made a p a 5 t o 6 i v a . MahZdeo s a i d : 'Where d i d you come from?
Who a r e you?' 'Me, oh I l i v e i n t h e j u n g l e and I e a t f r u i t . '
'Why do you make your piijd l i k e t h a t ? ' ' I would l i k e t o s e e
Sivaji. I do n o t know my mother o r my f a t h e r b u t I want t o see
a j i . ' Mahideo s a i d : 'My name i s Rudra ~ a h a d e o . I have ,never
s e e n i i v a e i t h e r . ' MahZdeo r e f l e c t e d : ' I f t h i s boy l o v e s S i v a
s o much, why n o t g i v e him a l l my t h i n g s ? ' He t h e r e f o r e l e d t h e
boy t o see t h e o b j e c t s be had made. But t h e boy c o n t i n u e d s a y i n g
t h a t h e wanted t o see 6 i v a j i . MahZdeo t o l d him: ' S t a y h e r e and
wait. You w i l l see him.' MahZdeo l e f t and changed h i s a p p e a r a n c e .
P r e v i o u s l y , h e had l o q g h a i r , wore a t i g e r s k i n and a rudn3cchemiild
h e r e t u r n e d w i t h h i s l o n g h a i r h i d d e n b e h i n d t h e nape o f h i s neck,
wearing a d e e r s k i n and a rittb~la'. H e s a i d t o t h e boy: 'What
a r e you d o i n g t h e r e ? What do you w y t ? ' The boy t o l d him what
had happened. MahZdeo s a i d : ' I ?m S i v a j i . From t h i s day on,
you must w o r s h i p MahZdeo and n o t S i v a . ' Then h e l e f t , and resumed
h i s u s u a l a p p e a r a n c e . , He r e t u r n e d t o t h e boy and s a i d : 'So! Did
you have a darsan o f S i v a and what d i d he s a y ? ' The boy r e l a t e d
e x a c t l y what had happened. 'So, what a r e you going t y do?' a s k e d
MahZdeo. ' I w i l l a d o r e them b o t h : I c a n n o t g i v e up S i v a , ' was
h i s answer. MahZdeo was d e l i g h t e d , and s a i d he would g i v e t h e
boy what he wanted. The boy a s k e d f o r t h e o b j e c t s MahZideo had
shown him. MahZdeo s a i d : ' B u t what w i l l you do w i t h them?" The
boy r e p l i e d t h a t he would do a s ~ a h a d e owished. The d i v i n i t y
t a u g h t him how t o u s e t h e s e o b j e c t s and how t o c u r e men, and s a i d :
'Go wherever t h e r e a r e men, and t e a c h them a s I have t a u g h t you.
Where w i l l you l i v e ? I would l i k e t o know s o t h a t I can f i n d you
again.' The boy s a i d : ' S i n c e I have no home, I w i l l have t o l i v e
i n the jungle.' From t h i s day o n , MahZdeo t h e r e f o r e c a l l e d t h e
boy h i s ban j h z k r i and s a i d : 'Go where you w i l l . B r i n g p e o p l e
i n t o t h e j u n g l e t o t e a c h them.' The boy f o l l o w e d t h e g o d ' s
i n s t r u c t i o n s and t o o k a s h i s f i r s t p u p i l a young ~ r a h m a n . ~ ~
Here w e have t h e r e f o r e the f i r s t master and h i s p u p i l . There
a r e p r e s e n t l y many55 human jMkrYi, b u t l e g e n d g e n e r a l l y d i s t i n g -
u i s h e s a g r o u p o f s i x o r s e v e n , a s o r t of p r o t o t y p e o f t h e p r e s e n t -
day b r o t h e r h o o d . These ' l e g e n d a r y ' j ekri do no e v i l ; t h e y
a r e a l l ban deutd. They h e l p p e o p l e who a r e s e r i o u s l y i l l . I n
o r d e r t o do t h i s , t h e y choose unmarried young men of less t h a n 21,
who s u f f e r n e i t h e r from s k i n d i s e a s e s , bowel d i s o r d e r s , n o r b u r n s ,
b r i n g them t o t h e j u n g l e and t e a c h them t o c u r e p e o p l e . They do
n o t b r i n g girls56 o r ' s h a d y c h a r a c t e r s ' from t h e c i t i e s . They
keep t h e boys f o r 3, 5 , 7 o r 1 3 d a y s o r f o r 3, 5, 7 o r 1 3 y e a r s ,
and t h e n b r i n g them back t o where t h e y i n i t i a l l y m e t them. There
a r e no e x t e r n a l s i g n s i n d i c a t i n g t h a t a boy h a s been t a k e n by a
ban jakri. Here i s a l i s t , among o t h e r s , o f t h e f i r s t j h 8 k r i :
R i t t a i - j h s k r i , L B ~ O j- h & r i , B a l s i n g h j h a ' k r i , sun- j h & r i LaFhe-
j h a x r i , ~ h a i r a b - j h a " k r i , BBla jhackri. Gobind P r a s a d p r o v i d e d me
w i t h t h i s l i s t . W e immediately n o t i c e t h a t t h e t h i r d j h z k r i on
t h e l i s t h a s a man's name whereas t h e o t h e r s have d e s c r i p t i v e
e p i t h e t s . 57 W e s e e t h e r e f o r e t h a t B a l s i n g h j h g k r i , a l i a s Gobind
P r a s a d , s t a n d s w i t h r e l a t i o n t o h i s s i x o l d e r and younger b r o t h e r s .
The g e a r worn by Gobind P r a s a d when he o f f i c i a t e s a t , f o r example,
a gurupGd, once more emphasizes t h e s e r e l a t i o n s . H e wears f o u r
rudrGcchemdld. L e t u s c a l l them ' A ' , ' B ' , ' C ' , ' D l . The boy who
v i s i t e d Gobind P r a s a d a t t h e t i m e o f h i s i l l n e s s gave him t h e
f i r s t rudra'cche n e c k l a c e . Gobind P r a s a d l e f t t h i s n e c k l a c e i n
Sikkim. H e r e p l a c e d it w i t h a n i d e n t i c a l one t h a t h e found
hanging on a t r e e n e a r t h e r i v e r T e e s t a s u b s e q u e n t t o a p r o p h e t i c
dream. To t h e 108 r u d r d c c h e t h a t form t h e n e c k l a c e , Gobind P r a s a d
h i m s e l f added two gwti ( T u r n e r 1931:153b) and s i x ghuriri (Turner
1931:150a) ( d i v i d e d 3, 2, 1) t h a t he h i m s e l f made. 'A' is the
s i g n of ~ a h a d e o ,and it i s c a l l e d ~ a l s i n g h - j h h r i . Without i t ,
Gobind P r a s a d i s p o w e r l e s s . T h i s n e c k l a c e i s p u t o v e r h i s s h o u l -
d e r s and hangs i n a U form on h i s c h e s t a n d back. U n l i k e ' B ' ,
' C ' , and I D ' it i s n o t worn a s a b a n d o l e e r . The t h r e a d of ' A ' i s
r e d , whereas t h e o t h e r s have a b l a c k t h r e a d . ' B ' i s composed o f
78 b e a d s o f which 74 a r e rudra'cche, 3 a r e s m a l l b l a c k b e l l s rep-
r e s e n t i n g BrahmZ, Vig?u and ~ a h e g v a r aand t h e l a s t i s a b l a c k
b e l l reresenting Rittai-jhskri. 'C' i s composed o f 78 r u d r d c c h e
2 ghu?'h$ and 2 g h q t i a r e a t t a c h e d . T h i s n e c k l a c e i s t h e s i g n of
L Z ~ O - j h a r i ,L a f h e - j h a x r i and s u n - j h a r i . ' D l i s composed of 1 0 8
rudra'cche w i t h o u t ghuriri o r g h q p i . T h i s i s t h e s i g n o f Bala-
j h a r i . Thus, when Gobind P r a s a d p u t s on t h e s e n e c k l a c e s , he
dons, s o t o s p e a k , h i s r e l a t i o n s w i t h h i s b r o t h e r s . 5 8
A t t h e t i m e of a gurupiij'd, t h e jekri, w h i l e p l a y i n g h i s d r u m ,
p a s s e s t h r o u g h t h e s e v e n undergound l e v e l s o f t h e w o r l d , which
a r e s t e p s i n t h e m y s t i c a l c i r c u i t t h r o u g h which he t r a v e l s with-
o u t l e a v i n g h i s p l a c e b e f o r e t h e p=d thiin. From t h e d e p t h s o f
t h e o c e a n , t h e jEkri b r i n g s t h e ses-ndg t o t h e e a r t h ' s s u r f a c e
and he t h e n c r o s s e s t h e u p p e r heavens t o a r r i v e a t t h e r e s i d e n c e
o f Vigqu. Here is a l i s t i n l o c a l s p e l l i n g and i n d e s c e n d i n g
o r d e r of t h e l e v e l s o f t h e world:
Om Vi?gulok;
S S t Lok ;
JBp Lok;
Mahar Lok;
Swarga Lok;
Bhoor Lok;
m o o Lok;
A t 3 1;
BitEll;
SutB1;
TalatBl;
MahatZl ;
RasatZl;
Patzl.
A s d o a l l t h e gods, t h e j M h i t h e n d e s c e n d s t o N e p a l . He
b r i n g s home from t h e h o l y p l a c e s a h o s t o f g r e a t and small deuta',
n o t f o r g e t t i n g t h e l o c a l d e u t d o f Modes o r t h e D a r j e e l i n g r e g i o n .
Then he c a l l s upon h i s g m d e u t d . A t a g i v e n moment, t h e jakri
m i m e s t h e a c t i o n s of t h e p r o t o t y p e jGkri: he TOWS, c u l t i v a t e s ,
h a r v e s t s and s t o r e s r i c e , h u n t s , e t c .
The f a c t t h a t he d o e s n o t f u n c t i o n a s a member o f a c h u r c h ,
c a s t e o r s o c i a l movement h a s p e r h a p s s p a r e d t h e j h d k r i from p e r -
s e c u t i o n . He l i v e s on t h e f r i n g e o f t h e g r e a t r e l i g i o u s movements,
on t h e o u t s k i r t s o f c h u r c h c o n f l i c t s , a n d p e r h a p s i t h a s a l w a y s
been bhus. I t i s p o s s i b l e t h a t I h a v e o v e r l y n e g l e c t e d t h e con-
t e x t i n t h e p r e s e n t a t i o n o f my m a t e r i a l , b u t I have n o t done t h i s
unmindfully. I t would b e i m p r o p e r t o a t t r i b u t e t h e same w o r l d
v i e w t o a b l a c k s m i t h who h a s l i v e d i n C a l c u l t t a , a C h e t r i w h o was
a s o l d i e r i n t h e p l a i n s and a jockey i n D a r j e e l i n g , and a carpen-
t e r who e a r n e d h i s l i v i n g i n Kalimpong a n d was o f t e n c a l l e d f o r
c o n s u l t a t i o n i n S i k k i m . Hinduism i s i n s u f f i c i e n t t o c h a r a c t e r i z e
s u c h d i f f e r e n t human e x p e r i e n c e s . W e a r e d e a l i n g h e r e w i t h a
f r o n t i e r r e g i o n t h a t h a s always been s u b j e c t t o v a r i o u s c u l t u r a l
influences.75 Specialists i n the history of religions w i l l
u n d o u b t e d l y n o t i c e t h e s h a m a n i s t i c i n f l u e n c e s ( E l i a d e 1961:152-186)
i n my documents, t h e t r a c e s o f l o c a l c u l t s a n d a n c e s t r a l c u l t s ,
n o t t o m e n t i o n t h e T i b e t a n , L a m a i s t a n d Bon i n f l u e n c e s . The
/
c o n t r i b u t i o n o f Hinduism a n d p a r t i c u l a r l y o f S i v a i s m is f u n d a m e n t a l ,
b u t we must e v e n b u a l l y t r y t o d e t e r m i n e t h e p r e s e n c e o r a b s e n c e o f
T a n t r i c e l e m e n t s . 76 P e r h a p s we must e v e n l o o k f o r d i s t a n t T a o i s t
i n f l u e n c e s ; we a r e n o t s o f a r from KZmZrfipa whose s o v e r e i g n , many
c e n t u r i e s ago, asked h i s Chinese i n t e r l o c u t p r f o r a S a n s k r i t
t r a n s l a t i o n o f t h e Tao-to k i n 9 . 7 7 I t seems t o m e p r e m a t u r e t o
a t t e m p t a s y n t h e s i s o f t h e s e v a r i o u s i n f l u e n c e s on t h e b a s i s o f
o u r p r e s e n t documentation. Moreover, I want t o i n s i s t on t h e f a c t
t h a t t h e j h d b i b r i n g s s o m e t h i n g new t o t h e w o r l d o f h i s c l i e n t e l e .
H e i n t r o d u c e s them t o a t e r m i n o l o g y , a new s y s t e m o f magico-
r e l i g i o u s r e l a t i o n s h i p s and p r o p o s e s new c a u s e s f o r a n c i e n t i l l s .
Upon p r e - e x i s t e n t b e l i e f s , t h e j G k r i ' g r a f t s ' h i s own i n t e r p r e -
t a t i o n , f r u i t o f h i s own e x p e r i e n c e a n d h i s p e r s o n a l t r a i n i n g .
The i n t e g r a t i o n i n t o a new e n s e m b l e may b e a n d o f t e n i s p u r e l y
t e m p o r a r y . T h i s i n t e g r a t i o n becomes d e f i n i t i v e o n l y when t h e
jhdkri i n t e g r a l l y t r a n s m i t s h i s knowledge t o a p u p i l - a n
e x c e p t i o n a l e v e n t f o r t h e s o c i e t y a s a whole. I t seems c l e a r t o
me t h a t t h e s t u d e n t , i n t u r n , i n t e r p r e t s a n d e m b e l l i s h e s t h e
m a t e r i a l i n t e r m s o f h i s own competency a n d e x p e r i e n c e , a n d s o
i t g o e s from g e n e r a t i o n t o g e n e r a t i o n .
1. C f . K i h a r a ( 1 9 5 7 ) . I p r e f e r n o t t o t r a n s l a t e the m g l i s h
i n t o F r e n c h o f an a u t h o r whose t h o u g h t d o e s n o t seem clear
t o me.
4. I s h o u l d l i k e t o t h a n k t h e C e n t r e N a t i o n a l de l a Recherche
S c i e n t i f i q u e and t h e V I ~s e c t i o n o f t h e Ecole P r a t i q u e d e s
Hautes Etudes, P a r i s : my s t a y i n Kalimpong was f a c i l i t a t e d
by t h e f i n a n c i a l a i d o f t h e s e t w o o r g a n i z a t i o n s . I should
a l s o l i k e t o t h a n k my f r i e n d D.K. Shanker o f D a r j e e l i n g ,
t o whom I owe my i n t r o d u c t i o n t o s e v e r a l jMkri.
5. I am u s i n g t h e s p e l l i n g g i v e n by S i r Ralph T u r n e r (1931:
2 3 1 b ) . T h i s d i c t i o n a r y was i n a l a r g e p a r t compiled i n
D a r j e e l i n g i t s e l f and jakri c o r r e s p o n d s t o t h e c u r r e n t
p r o n u n c i a t i o n i n t h i s r e g i o n , where I have n o t h e a r d t h e
j a n g ~ io r j h a n k r i n o t e d by M r . Kawakita i n N e p a l , i t s e l f .
M r . K C . J e s t (1960:131) m e n t i o n s ' t h e ja-kri o r jan-kri a
k i n d o f m a g i c i a n i n t e r c e s s o r ' . These two forms a r e i n a c c -
u r a t e . The j c i k r i o f M r . S n e l l g r o v e i s a l s o s u r p r i s i n g .
M r . G.W. B r i g g s (1960:442) w r i t e s : 'In the Central
Himalayas a c l a s s o f s o r c e r e r s o r e x o r c i s t s is c a l l e d J a g r i
o r J a g a r i a . These a r e a s u b - c a s t e o f t h e H i l l Doms'. Mr.
B r i g g s q u o t e s Mr. Hutton: ' I n Almora t h e s p i r i t i s supposed
t o e n t e r t h e J a g a r i a himself ... t h e name a p p e a r s t o come
from jigar, t h e l i v e r o r v i t a l s c f . j i g a r k h u r , j i g a k k r , a n
enchanter, s o r c e r e r ' . My f r i e n d Bernard Pignede c a l l e d my
a t t e n t i o n t o t h e f a c t t h a t V a n s i t t a r t (1894:234) c i t e s t h e
name ' J h a n k r i ' among t h e names o f t h e Thapa c l a n s o f t h e
Magar.
. MuglZn i s , i n my o p i n i o n , t h e name g i v e n by t h e N e p a l i s t o
t h e r e g i o n s i n h a b i t e d by N e p a l i s o u t s i d e t h e p o l i t i c a l
b o u n d a r i e s o f Nepal. The N e p a l i s o f MuglZn a r e c a l l e d
MuglZne. There seems t o be some u n c e r t a i n t y i n t h e u s e o f
t h e s e t e r m s . T u r n e r (19313511b) i n d i c a t e s : MuglZn ' t h e
c o u n t r y o f H i n d u s t a n ' and MuglZne ' a n i n h a b i t a n t of a
country outside Nepal'. The term d a t e s from t h e p e r i o d o f
t h e Moghul o c c u p a t i o n o f t h e N o r t h o f I n d i a .
9. O l d f i e l d (1880, I : 1 8 7 ) w r o t e : 'There i s no c l a s s o r c a s t e
o f B a i d s o r d o c t o r s ; anyone p o s s e s s i n g t h e n e c e s s a r y know-
l e d g e may b e a d o c t o r . '
20. T u r n e r (1931:6 8 b ) : C a s t a n o p s i s h y s t r i x .
26. I t i s more o r l e s s a d e s c r i p t i o n o f t h e t r a d i t i o n a l c e r e -
m o n i a l c l o t h i n g o f t h e human j h z k r i . B l a c k a n d w h i t e yak
t a i l s seem t o b e u s e d e s p e c i a l l y by t h e Limbu j h a k r i . All
t h e jzkri do n o t u s e them: f o r example, Gobind P r a s a d
d i d n o t have a n y . I learned of a s t o r y concerning youths
who s t e a l from t h e k i n g o f the d e a d , YamarSj, yak t a i l s
which e n a b l e t h e i r owner t o k i l l o r r e v i v e a human b e i n g .
F o r f u r t h e r u s e s o f c k m a , s e e my a r t i c l e (Macdonald 1968:
419-4441 and Yule and B u r n e l l ( 1 8 8 6 : 2 1 4 - 2 1 5 ) , S . V . Chowry.
I n N e p a l t h e i n a n i m a t e symbol o f ~ a n j u 6 r iwas a f l y - s w a t t e r
made o f a yak t a i l ( s e e E. Burnouf 1 9 2 5 : 5 0 1 ) . C o n c e r n i n g
t h e t h u r m i , T u r n e r (19313299b) g i v e s t h e meaning: ' a small
i r o n spoon ( ? ) - s m a l l c u t t i n g i n s t r u m e n t ( ? ) I . I n t h i s c a s e ,
i t i s t h e N e p a l e s e e q u i v a l e n t o f t h e T i b e t a n phur-bu: the
Nepali i n s t r u m e n t i s made o f s c u l p t u r e d wood. A s f o r t h e
form, t h e t h w m i o f t e n r e s e m b l e s t h e h a n d l e (murrii) o f t h e
dhydGro. The l o n g w h i t e c o a t i s t h e jiimd, worn, a s T u r n e r
(1931:215) c o r r e c t l y r e m a r k s , by ' c h i l d r e n , w i z a r d s a n d
brideqrooms'. T h i s ,j&d may b e compared w i t h t h e v a r i o u s
w h i t e g a r m e n t s m e n t i o n e d by M r . R . A. S t e i n (1959:407, n . 6 0 1 ,
c f . p.350 o f t h e t e x t .
35. C h a r a c t e r i s t i c s i g n of p o s s e s s i o n .
43. P o s s e s s i o n by s p i r i t s h a s been a t t e s t e d a l l o v e r t h e s o u t h
o f t h e Himalayas, e s p e c i a l l y when i t i s a q u e s t i o n of
Tibetanized populations. See, f o r example, S . Ribbach
( 1 9 4 0 : 4 9 ) ; b u t t h e zha-pa a r e a l s o a s e c t . G . Atkinson
(1884:Chap.g). ( I do n o t have t h e p a g e r e f e r e n c e ) writes:
'Ganganath sometimes p o s s e s s e s a f o l l o w e r and t h r o u g h him
p r o m i s e s a l l t h a t t h e y d e s i r e t o t h o s e who o f f e r t h e f o l l o w -
ing a r t i c l e s ... a l t o g e t h e r forming a f a i r s p o i l f o r t h e
Ghantuwa o r A s t r o l o g e r who c o n d u c t s t h e c e r e m o n i e s ... The
p e r s o n who a c t s t h e p a r t o f one p o s s e s s e d by any Bhut i s
c a l l e d 'Dungariya'. Again i n t h e G a z e t t e e r of Kangra D i s -
t r i c t , Chap. I I I , The P e o p l e . B : Social a n d R e Z i g i o u s L i f e ,
we find: 'The devta i s a l s o invoked by way o f o r a c l e d u r i n g
h i s a p p e a r a n c e a t f a i r s and j a g r d s . The mouthpiece o f t h e
god i s h i s g u r o r c h e l a who on s u c h o c c a s i o n s , s t r i p p e d h a l f
naked, l a s h e s h i m s e l f w i t h i r o n c h a i n s and g a s p s o u t answers
t o t h e q u e s t i o n s a s k e d by t h e p i o u s w o r s h i p p e r s a r o u n d , some-
t i m e s i n t e r r u p t i n g t h e responses t o b u r s t o u t i n t o a pass-
i o n a t e homily o n t h e w i c k e d n e s s o f t h e p e o p l e , w i t h a n
e x h o r t a t i o n t o them i n t h e name o f t h e devta t o mend t h e i r
ways.' Concerning t h e d i s t r i c t o f Dehra Dun, s e e R . N .
Saksena ( 1 9 5 5 : p . i i i ) . C o n c e r n i n g Sikkim, see p a r t i c u l a r l y ,
G. G o r e r (1938:215) and f o l l o w i n g , and f o r T i b e t a n f a c t s ,
see d e Nebesky-Wojkowitz (1956b:Chaps.21 and 2 7 ) . A s f o r
Bhutan, I l a c k f i r s t - h a n d i n f o r m a t i o n . When I a s k e d t h e
N e p a l i s i f t h e T i b e t a n s had j h d k r i s , t h e y sometimes answer-
ed: ' Y e s , t h e y have c h o s - r j e . ' Now, i n Sikkim dpa-bo
would be t h e e q u i v a l e n t o f c h o s - r j e o r chos-skyofi (Lamaic
medium) o f c e n t r a l T i b e t . The t e r m i n o l o g y a p p l i e d t o the
v a r i o u s t y p e s o f p o s s e s s e d p e o p l e must be re-examined
c l o s e l y : I p e r s o n a l l y have d i f f i c u l t y u n d e r s t a n d i n g what
d i s t i n g u i s h e s t h e j h d k r i from t h e d h h i ( T u r n e r 1931 : 337) .
Perhaps w e could base t h e d i s t i n c t i o n on t h e q u a l i t y of t h e
t r a n c e , t h e ' t r u e ' j h 8 k r i b e i n g t h e o n e who, a t t h e b e g i n n i n g ,
was p o s s e s s e d i n s p i t e o f h i m s e l f . I t would, however, be
impossible t o r e c r e a t e an h i s t o r i c a l account of each c a s e .
I n any e v e n t , t h e d h i , a s w e l l a s t h e j h d k r i , p r a c t i c e s
v a r i o u s t y p e s of jokhand ( T u r n e r -931:223-224). The N e p a l i
jzdugar a s a g r o u p have n o t a s y e t been s t u d i e d .
44. M r . T u c c i ( 1 9 3 2 : 6 8 4 ) , s p e a k i n g o f a B u d d h i s t scidhu, w r i t e s
a s e n t e n c e t h a t would w e l l a p p l y t o o u r jzkri: ' T h e s e
I n d i a n and T i b e t a n s a i n t s l i v e d i n a k i n d o f m y s t i c a l
atmosphere which g i v e s a p e c u l i a r c o l o u r t o a l l t h e i r
e x p e r i e n c e s ; t h e t r u t h f o r them i s n o t a b o u t e x t e r n a l f a c t s
b u t r a t h e r a b o u t t h e meaning t h e y have f o r them o r t h e i d e a l
s i g n i f i c a n c e t h a t t h e y a t t a c h t o them.'
48. I f t h i s s t o r y i s n o t a r e s u l t of a T i b e t a n i n f l u e n c e , it a t
l e a s t i n d i c a t e s a d e s i r e t o copy T i b e t a n t r a d i t i o n s . It
reminds u s o f S. C. Das (1881:206-211); c f . Hoffman (1950a:
230-32; 1950b:73-74). According t o t h e Bon-po, t h e i r
r e p r e s e n t a t i v e came o u t t h e winner o f t h e t e s t (G. T u c c i
1 9 3 7 : i i i ) . Pignede had g a t h e r e d a n a l a g o u s l e g e n d s among
t h e Gurung. Some Tamangs a s s u r e d m e t h a t t h e f i r s t jakri
was Narubon and n o t Mahgdeo. One o f t e n h e a r s of t h i s t y p e
o f r e l i g i o u s c o m p e t i t i o n between, f ? r example, d e u t d who
a r e V i ~ ~ u b h a k and t i o t h e r s who a r e S i v a b h a k t i , and a l s o
between Lama and Brahman.
55. I t seemed i m p o s s i b l e f o r m e t o o b t a i n p r e c i s e i n f o r m a t i o n
on t h e number of jhdkri i n t h e a r e a . I knew a b o u t t e n
j G k r i w e l l . The jhdkri i s n o t h i g h l y r e g a r d e d by t h e
p o l i c e a u t h o r i t i e s , no doubt because o f c e r t a i n r i t e s of
necromancy which he p r a c t i c e s . He d o e s n o t w i l l i n g l y open
up t o t h e Western f o r e i g n e r , who h i m s e l f i s t h e o b j e c t of
l o c a l p o l i c e s u s p i c i o n . But it seems t h a t t h e number of
j G k r i around Kalimpong h a s d e c r e a s e d s i n c e Independence.
I do n o t know i f t h i s d e c l i n e i s a t t r i b u t a b l e t o t h e r e c e n t
i n f l u x of a new T i b e t a n p o p u l a t i o n , o r t o t h e c e s s a t i o n of
commerce w i t h T i b e t and t h e subsequent d i s o r g a n i z a t i o n of
s o c i a l l i f e t h a t caused many s m a l l and l a r g e - s c a l e I n d i a n
merchants t o l e a v e f o r t h e p l a i n s , o r f i n a l l y i f t h i s
d e c l i n e can be a t t r i b u t e d t o t h e d e p a r t u r e o f a c e r t a i n
number of N e p a l i s who, u n l i k e t h e i r f a t h e r s and grand-
f a t h e r s , f o r e s e e a b r i g h t e r f u t u r e i n Nepal i t s e l f . Prob-
a b l y a l l t h e s e f a c t o r s must be t a k e n i n t o c o n s i d e r a t i o n
along w i t h s t i l l more. The I n d i a n a d m i n i s t r a t o r s w i t h whom
I have had t h e o c c a s i o n t o t a l k a b o u t t h e j h z k r i f e e l t h a t
t h e j G k r i a c t i v i t i e s a r e d e s t i n e d t o d i s a p p e a r soon because
t h e y a r e i n c o m p a t i b l e w i t h t h e p r o g r e s s of a s t a t e g i v e n t o
s o c i a l i s m . These a d m i n i s t r a t o r s i m p l i c i t l y c o n s i d e r t h e
j h z k r i a s magicians. The Nepali merchants on t h e o t h e r
hand have mixed f e e l i n g s w i t h r e g a r d t o t h e j h d k r i . More
t h a n one, a f t e r p r e t e n d i n g t o be shocked by my i n t e r e s t i n
this a s p e c t o f h i s c u l t u r e , f i n a l l y a d m i t t e d t h a t , when h i s
c h i l d was s i c k , he s u c c e s s f u l l y s o l i c i t e d t h e s e r v i c e s of a
. I have o f t e n n o t i c e d a b e n e v o l e n t u n d e r s t a n d i n g f o r
t h e jhi?kri among t h e Nepali p a n d i t s who r a r e l y e x p r e s s e d
an open h o s t i l i t y . I f t h e y d i d c r i t i c i z e them, i t was
r a t h e r on t h e s o c i a l l e v e l . I have never observed any
p o l i t i z a t i o n among t h e j G k r i : t h e i r a c t i v i t y i s never
d i r e c t l y opposed t o what one might c a l l Hindu c o l o n i z a t i o n .
Many C h r i s t i a n m i s s i o n a r i e s a r e of c o u r s e p r e s e n t i n t h e
r e g i o n . But a conversion t o C h r i s t i a n i t y does n o t n e c e s s a r -
i l y imply a r e n u n c i a t i o n of t h e b e l i e f i n t h e e f f e c t i v e n e s s
of t h e j@kri. Communists a l s o c o n s u l t
Cf. Chamung S i k S r i .
Introduction
I n this p a p e r on r e i n c a r n a t i o n i n T i b e t a n s o c i e t y , I i n t e n d t o
e x p l o r e a t y p e o f s p i r i t p o s s e s s i o n t h a t o c c u r s among a c l a s s o f
p r i e s t s c o n s p i c u o u s i n T i b e t a n Buddhism as lama (b2u.ma.l o r
tuZku (spruZ.sku.). I n e x a m i n i n g t h e n a t u r e and r o l e o f t h i s
unusual f i g u r e i n t h e wider c o n t e x t of s p i r i t p o s s e s s i o n i n Nepal,
i t may b e p o s s i b l e t o e x t e n d o u r u n d e r s t a n d i n g o f shamanism and
s p i r i t p o s s e s s i o n and t o b e g i n a more s o c i o l o g i c a l i n q u i r y i n t o
t h e phenomenon o f t h e T i b e t a n r e i n c a r n a t e lama.
A l t h o u g h t h e T i b e t a n t u l k u o r lama i s a well-known f i g u r e ,
h a v i n g b e e n w i d e l y documented i n a c c o u n t s o f T i b e t a n h i s t o r y a n d
c u l t u r e , t h e s u b j e c t h a s never been t r e a t e d a n a l y t i c a l l y as a
r e l i g i o u s phenomenon o r as a s o c i o l o g i c a l i n s t i t u t i o n . The s y s -
t e m o f lama i n c a r n a t i o n h a s n o t been l i n k e d t o t h e more g e n e r a l
t h e o r i e s o f r e b i r t h o r i n c a r n a t i o n . R a t h e r , i n a manner a l l t o o
t y p i c a l o f o u r t r e a t m e n t of Tibetan c u l t u r e , t h i s p r a c t i c e has
o n l y b e e n u n d e r s t o o d a s a u n i q u e h i s t o r i c a l phenomenon.
F i r s t we must i d e n t i f y where t h e i m p a s s e l i e s , f o r o n l y t h e n
w i l l w e be a b l e t o begin our reconsideration.
? t h i s one p o i n t s u f f i c e s t o d i s t i n g u i s h t h e v a r i o u s c o n t e n t s o f a
w a i s t t e c h n i q u e from t h o s e o f a shamanic t e c h n i q u e . ' Although
a t t h e t i m e , s u c h a view may have p r e c l u d e d f u r t h e r i n v e s t i g a t i o n ,
i t seems t o m e t h a t an i n v i t a t i o n f o r o t h e r s t o c o n s i d e r t h e
change and development o f shamanic p r a c t i c e s i n T i b e t a n r e l i g i o n
a r e now i n o r d e r . But f i r s t w e must l o o k s e r i o u s l y a t o t h e r
forms o f s p i r i t p o s s e s s i o n and assume t h a t a s c e t i c t h e o l o g y and
shamanic themes a r e c o m p a t i b l e .
F i e l d m a t e r i a l p r e s e n t e d i n the f o l l o w i n g p a g e s i s based on my
p e r s o n a l e x p e r i e n c e s among communities o f T i b e t a n lama. I v i s i t e d
their r e l i g i o u s c e n t r e s i n n o r t h I n d i a and s t u d i e d w i t h them i n
s e v e r a l B u d d h i s t a r e a s of Nepal where n e w l y - a r r i v e d T i b e t a n s s h a r e
a f l o u r i s h i n g m o n a s t i c c u l t u r e w i t h t h e l o n g e r - s e t t l e d Sherpa and
Bhotia peoples. The c u l t u r e I s h a l l be d i s c u s s i n g i n t h e f o l l o w -
i n g p a g e s d o e s n o t r e f e r t o e a r l y h i s t o r y n o r i s it c o n f i n e d t o
Tibet. I t is a Tibetan t r a d i t i o n , p a r t i c u l a r l y associated with
t h e T i b e t a n r e l i g i o n , which s t i l l e x i s t s t o d a y t h r o u g h o u t t h e
Himalayas, p a r t i c u l a r l y i n N e p a l , Sikkim, Bhutan and p a r t s o f
I n d i a where T i b e t a n p e o p l e a r e s e t t l e d . Most o f my o b s e r v a t i o n s
come f r o m Nepal and I n d i a and e x t e n d o v e r a p e r i o d o f 7 y e a r s
between 1963 and 1971. During t h a t t i m e I was i n r e g u l a r c o n t a c t .
w i t h t h e r e i n c a r n a t e lama and T i b e t a n r e l i g i o u s c e n t r e s o f t h e
a r e a s . Some o f t h o s e lama a r e h e a d s o f t h e i r own m o n a s t e r i e s and
e n j o y t h e f o l l o w i n g of t h o u s a n d s o f l a i t y and clerics; o t h e r s l e a d
q u i e t m e d i t a t i v e l i v e s , w h i l e o t h e r s a r e more s c h o l a r l y . I n t h e
normal c o u r s e o f t h e i r w o r l d l y e x i s t e n c e t h e s e lama a g e and d i e
whereupon, i n a c c o r d a n c e w i t h t h e law o f karma, t h e y a r e r e b o r n .
This particular rationale of r e b i r t h o r reincarnation helps t o
a r r a n g e and a s s u r e t h e i r c o n t i n u i t y i n t h e r o l e and f i g u r e o f a
lama. Thus, t o d a y t h e r e i s s t i l l a s i g n i f i c a n t l y l a r g e p o p u l a t i o n
o f r e i n c a r n a t e lama t o b e found, i n s p i t e o f t h e t r a g i c and tumul-
tuous d e s t r u c t i o n of t h e r e l g i o u s system w i t h i n T i b e t i n r e c e n t
y e a r s . A f t e r f l e e i n g from T i b e t , many s e t t l e d among p e o p l e o f a
s i m i l a r f a i t h who c o n t i n u e d t o h o l d a r e s p e c t f o r T i b e t a n Buddhism
I n t h i s way t h e r e i n c a r n a t e lama have r e - e s t a b l i s h e d t h e m s e l v e s ,
and t h e e n t i r e s e t o f b e l i e f s and p r a c t i c e s a s s o c i a t e d w i t h them
p e r s i s t s and i s c o n t i n u a l l y b e i n g r e j u v e n a t e d . I n my s u s t a i n e d
c o n t a c t w i t h t h e s e communities, I o b s e r v e d t h e a p p e a r a n c e o f c h i l d
lama and n o t e d t h e i r e n t r y i n t o t h e e d u c a t i v e and r e l i g i o u s system
F u r t h e r m o r e , I was g i v e n e v e r y i n d i c a t i o n t h a t t h e p r a c t i c e s I
w i t n e s s e d f o l l o w v e r y much a l o n g t r a d i t i o n a l l i n e s . F o r t h e s e
r e a s o n s t h e s y s t e m I d e s c r i b e below c a n be u s e f u l l y a p p l i e d t o
o u r u n d e r s t a n d i n g o f what e x i s t e d i n T i b e t p r i o r t o t h e t a k e o v e r
a s w e l l a s t o t h e system t h a t c o n t i n u e s t o o p e r a t e i n the T i b e t a n
B u d d h i s t p a r t o f t h e Himalaya.
I n T i b e t a n t h e r e i n c a r n a t e lama i s u s u a l l y r e f e r r e d t o a s
' t u z k u ' , a l t h o u g h lama and y a n g t s e (yang. t s h e . j6 a r e f r e q u e n t l y
u s e d . Another t e r m , 'rin.po.chel meaning ' p r e c i o u s o n e ' i s a
common form of r e f e r e n c e and a d d r e s s . Lama, y a n g t s h e and-e
however a r e sometimes a p p l i e d t o o t h e r i n d i v i d u a l s ; ' t u z k u ' r e f e r s
e x c l u s i v e l y t o t h e s p e c i a l f e a t u r e o f r e i n c a r n a t i o n and i s t h e r e -
f o r e t h e most a p p r o p r i a t e t e r m t o u s e i n t h e p r e s e n t c o n t e x t .
According t o Das (1970: 812) a ' s p r u l - s k u ' is: ' ... an i n c a r n a t e
b e i n g , g e n e r ? l l y a lama; a p e r s o n i n whom t h e emanation of some
d e i t y o r bygone s a i n t i s p r e s e n t i n a n ' o c c u l t ' manner. A lama
t h u s p o s s e s s e d i s s t y l e d a t u l k u and u s u a l l y o c c u p i e s some h i g h
o f f i c e t o which o n l y t h e p a r t i c u l a r i n d i v i d u a l i n t o which t h e
emanation h a s p a s s e d c a n s u c c e e d . . . I . 'Tulku' i s most f r e q u e n t l y
t r a n s l a t e d as ' e m a n a t i o n b o d y ' , which i n d e e d d e n o t e s t h e s p e c i a l
q u a l i t y o f s p i r i t p o s s e s s i o n which I am s u g g e s t i n g i s c h a r a c t e r -
i s t i c of t h e r e i n c a r n a t e lama.' A s i m i l a r , s t i l l l i m i t e d , explan-
a t i o n i s p r o v i d e d by B l o f e l d i n h i s d i s c u s s i o n of t h e p a r t i c u l i a r -
i t i e s o f t h e V a j r a y a n a Buddhism p r a c t i c e d by T i b e t a n and Mongolian
p e o p l e s . H e n o t e s t h e p r e v a l e n c e o f t h e ' t u Z k u l i n t h e system and
b r i e f l y d e s c r i b e s them a s f o l l o w s : 'tulkus are ... recognized
i n c a r n a t i o n s o f d e p a r t e d d i g n i t a r i e s . Elsewhere even B u d d h i s t s
f i n d t h i s strange (although) ... a l l o f them a c c e p t t h e f a c t of
r e i n c a r n a t i o n a s a m a t t e r of c o u r s e ... The T i b e t a n s h o l d t h a t a
lama f a r advanced a l o n g t h e p a t h i s a b l e t o choose t h e circumd
s t a n c e s o f h i s n e x t r e i n c a r n a t i o n , and b e f o r e h i s d e a t h , f o r e t e l l s
where h i s b i r t h w i l l t a k e p l a c e . . . I ( B l o f e l d 1970:4-2).
Recruitment
An i n c a r n a t e lama, b e f o r e he e x p i r e s , may g i v e a g e n e r a l i n d i -
c a t i o n of t h e c i r c u m s t a n c e s i n which h i s emanation w i l l r e a p p e a r .
H e i s o f t e n p r e s s e d t o do s o by h i s f o l l o w e r s a n d o t h e r s e n t i e n t
b e i n g s who r e q u i r e h i s s p i r i t u a l l e a d e r s h i p . A f t e r h i s d e a t h
-
t h e n , on t h e a s s u m p t i o n t h a t t h e i r r e q u e s t w i l l b e m e t , a 8 u Z k ~ ' s
c l o s e s t d e v o t e e s b e g i n t o s e a r c h f o r h i s r e i n c a r n a t i o n . Super-
n a t u r a l s i g n s a r e g i v e n i n d i c a t i n g t h e p l a c e and c o n d i t i o n s o f h i s
r e b i r t h . These may be d i r e c t e d through a dream by a devotee o r
kinsman of t h e r e c e n t l y deceased ( k h n g . m a ) . The f i r s t s i g n a l is
sometimes r e c e i v e d by t h e p a r e n t of t h e new r e i n c a r n a t e , o r by t h e
c h i l d himself who may u t t e r words i n d i c a t i n g a c o n s c i o u s n e s s w i t h
e i t h e r t h e k b n g . m a o r w i t h t h e d e i t y . Such a c h i l d , it i s s a i d ,
b e g i n s r e c i t i n g p a s s a g e s from r e l i g i o u s t e x t s and c h a n t i n g p r a y e r s
a t t h e age of t h r e e o r f o u r , long b e f o r e he c o u l d be t a u g h t t o r e a d
under normal c i r c u m s t a n c e s . Such u t t e r a n c e s a r e s a i d t o be ex-
p r e s s i o n s of t h e e x p e r i e n c e s and knowledge remembered from p r e v i o u s
l i v e s . I have h e a r d r e p o r t s of i n f a n t tuzku i n s t r u c t i n g t h e i r
mothers n o t t o pamper o r p l a y w i t h them, b u t t o worship them a s
lama. Another common i n d i c a t i o n of i n c a r n a t e behaviour i n c h i l d r e n
i s t h e i r enjoyment and a t t r a c t i o n f o r r i t u a l o b j e c t s r a t h e r t h a n
o r d i n a r y t o y s ; t h e y can a l s o r e c o g n i z e t h e r i t u a l i t e m s and o t h e r
belongings of t h e i r k h 0 n g . m which t h e y t h e n i n h e r i t . C h i l d tuzku
a r e s a i d t o have t h i s amazing a b i l i t y t o i d e n t i f y t e x t s and a r t i c l e s .
They can a l s o remember p e o p l e known i n p r e v i o u s l i v e s : a f r i e n d ,
a t e a c h e r , a s i b l i n g , o r a p u p i l . When t h i s happens, t h e r e l a t i o n -
s h i p c o n t i n u e s , a l t h o u g h t h e p e r s o n s i n whom t h e y a r e m a n i f e s t a r e
now i n d i f f e r e n t age and s o c i a l s i t u a t i o n s . Some of t h e s i t u a t i o n s
I have been d i s c u s s i n g h e r e a r e e x e m p l i f i e d i n t h e c a s e of Karo
Lama of Khumbu i n Nepal. H i s r e i n c a r n a t i o n o c c u r r e d w h i l e I was
r e s i d e n t i n t h e a r e a , s o I was f o r t u n a t e l y a b l e t o l e a r n some
d e t a i l s of t h e e v e n t .
The socio-economic c l a s s o r c a s t e o f t h e t u l k u i s n o t f i x e d by
t r a d i t i o n . Although n o members o f t h e y a W o u t c a s t e p e o p l e may
become lama o f any k i n d , s u c c e s s i o n i s open t o a l l o t h e r s . Young
i n c a r n a t e s a r e d i s c o v e r e d among humble p e a s a n t s a s w e l l as i n l o f t y
n o b l e h o u s e h o l d s . The i n c a r n a t e may b e t h e c h i l d o f a nomad, a
f a r m e r , a t r a d e r o r t h e son o f a m a r r i e d p r i e s t . There i s n o res-
t r i c t i o n e x e r c i s e d by any s c h o o l o r sect o f T i b e t a n Buddhism; a l l
t r a d i t i o n s have i n c a r n a t e s o f t h i s k i n d . Sometimes a member o f the
m a r r y i n g t u z k u t r a d i t i o n , a t u z k u h i m s e l f , may have a son who i s
r e c o g n i z e d a s t h e i n c a r n a t e o f a n o t h e r lama. Two p e r s o n a l l y known
of a r e such a f a t h e r and son. Both o f them a r e tuzku. The boy
i s Dripon Tulku, t h e r e i n c a r n a t e of Dripon, who d i e d i n D i n g r i i n
1959. H i s f a t h e r , Apho Rinpoche, i s a m a r r i e d r e i n c a r n a t e lama.
Apho i s t h e i n c a r n a t i o n of h i s own f a t h e r ' s b r o t h e r . Apho Khongma
was a well-known s p i r i t u a l l e a d e r i n s o u t h T i b e t . T h i s l i n e o f
s u c c e s s i o n i s n o t s o uncommon. One o c c a s i o n a l l y f i n d s t h e t u l k u
o f a d e c e a s e d man among h i s own kinsmen. I t may be h i s g r a n d s o n ,
h i s b r o t h e r ' s son ( a s i n t h e c a s e o f Apho), o r h i s s i s t e r ' s s o n .
I t may a l s o a p p e a r from w i t h i n an i n t i m a t e group o f t h e d e c e a s e d
l a m a ' s d e v o t e e s . For example, Karo Tulku, born i n 1969, i s t h e
c h i l d o f a man and woman who had f o r m e r l y been monk and nun i n
Karo Lama's monastery. Even though t h e c o u p l e had broken t h e i r
vows o f c e l i b a c y w h i l e l i v i n g i n h i s c e n t r e and had t o l e a v e i n
shame when s h e f e l l p r e g n a n t , t h i s a c t of f a i t h o c c u r r e d .
The Training and Service of a tulku
By t h e t i m e t h e y r e a c h t h e age o f t w e n t y , most t u l k u , i f t h e y
have been p u r s u i n g t h e i r r e l i g i o u s i d e a l s , are t h o r o u g h l y conver-
s a n t w i t h r i t u a l p r o c e d u r e s and T i b e t a n l i t e r a t u r e . One r a r e l y
f i n d s a layman o r r e g u l a r monk o f s i m i l a r a g e h a v i n g t h e same de-
5 r e e o f knowledge and achievement. A t u z k u w i l l a l s o have l e a r n e d
many r i t u a l s k i l l s s u c h a s c o n s e c r a t i o n , b e n e d i c t i o n , i n i t i a t i o n ,
d i v i n a t i o n , and p u r i f i c a t i o n , which he must perform a s a r e l i g i o u s
l e a d e r . H e w i l l b e e x p e c t e d t o g i v e l e c t u r e s and e n t e r i n t o a c a -
demic d i s c o u r s e s a s a young man. Monks and nuns a s w e l l a s l a y
d e v o t e e s w i l l r e q u e s t t e a c h i n g from him. Even a c h i l d ~ u Z ~ U Af i v e
o r s i x y e a r s o l d w i l l b e g i n p r e s i d i n g o v e r ceremonies and bestow-
i n g b l e s s i n g s on t h o s e who come t o him w i t h f a i t h i n h i s m a g i c a l
powers. T h a t h e i s b u t a c h i l d makes no d i f f e r e n c e t o them. I
have s e e n a boy of s e v e n s i t e n t h r o n e d f o r s e v e r a l h o u r s c o n t i n -
u o u s l y w h i l e hundreds o f d e v o t e e s f i l e p a s t t o r e c e i v e t h e b l e s -
s i n g o f h i s t o u c h . On a n o t h e r o c c a s i o n , when a t h r e e - y e a r - o l d
i n f a n t ~ u Z ~ c Ua r r i e d on h i s m o t h e r ' s s h o u l d e r s was approached by
o t h e r t r a v e l l e r s on t h e p a t h , t h o s e a d u l t s p a s s i n g bowed i n d e f -
e r e n c e w h i l e t h e baby e x t e n d e d h i s hand i n b l e s s i n g . The respon-
s i b i l i t i e s o f l e a d e r s h i p , however, do n o t e f f e c t i v e l y o v e r t a k e t h e
young t u z k u f o r some t i m e . H e s p e n d s h i s f i r s t twenty o r t h i r t y
y e a r s s t u d y i n g w i t h v a r i o u s t e a c h e r s and t r a v e l l i n g t o r e l i g i o u s
c e n t r e s as w e l l a s e n j o y i n g some o f t h e p l e a s u r e s o f boyhood and
family l i f e . 12
The t r a i n i n g of a t u z k u i s t o some e x t e n t d e f i n e d by t h e n a t u e
of h i s r e b i r t h . H e w i l l be d i r e c t e d according t o t h e t r a d i t i o n
d e v e l o p e d a n d e s p o u s e d by h i s s p i r i t u a l p r e d e c e s s o r s .
a l l y t h e c h i e f d i s c i p l e o f h i s immediate p r e d e c e s s o r who becomes
I t is u s u
L i t t l e i s mentioned i n t h e l i t e r a t u r e a b o u t t h e s e i n c i d e n t a l
b u t u b i q u i t o u s and e x c l u s i v e s e r v i c e s t h e t u z k u perform. Y e t from
my own o b s e r v a t i o n s of t h e i r work it a p p e a r s t h a t it i s h e r e i n
t h e s e c u r a t i v e and d i v i n a t o r y e x e r c i s e s t h a t t h e i r main o c c u p a t i o n
and power i s e x h i b i t e d . I have had many o c c a s i o n s t o o b s e r v e
t u z k u a t work o v e r l o n g p e r i o d s of t i m e and t o n o t e t h e i r d e g r e e
o f involvement and c o n c e r n i n v a r i o u s m a t t e r s , s p i r i t u a l and
o t h e r w i s e . A major demand on h i s t i m e and s k i l l i s i n t h e p e r -
formance o f m a g i c a l powers. O f t e n w h i l e s e a t e d i n t h e chamber o f
a tuzku, I noted a r e g u l a r stream of continuous v i s i t o r s f o r hours,
a l l d e v o t e e s o f t h e p a r t i c u l a r lama coming t o make a r e q u e s t o f
him. S i n c e it i s customary f o r an i n d i v i d u a l w i t h a problem t o
c o n s u l t a lama b e f o r e making a f i n a l d e c i s i o n , t h e r e a r e many o c c -
a s i o n s f o r p e o p l e t o v i s i t him. Not o n l y laymen b u t a l s o monks and
nuns c o n s u l t t h e i r t u z k u .
One a d d i t i o n a l a s p e c t o f t h e t u z k u s h o u l d be mentioned t h a t
r e l a t e s him t o t h e c l a s s i c a l shamanic system. T h i s i s t h e phen-
omenon of o y e d a p p i n g o r d o u b l e p o s s e s s i o n which I have w i t n e s s e d .
In&dizion 1-
t o -h i s r e g u l a r h i g h l y c o n t r o l l e d s t a t e o f p o s s e s s i o n
t h a t I havedescribed, he induces another b r i e f - b u t controlled
t r a n c e d u r i n g t h e c o u r s e o f d i v i n a t i o n . During t h i s a c t , which
i s u s u a l l y done i n f r o n t o f t h e c l i e n t , t h e lama r e m a i n s s e a t e d
and q u i e t b u t h i s p r e o c c u p a t i o n and s u b t l e moves i n d i c a t e a s e l f -
i n d u c e d , h i g h l y c o n t r o l l e d p o s s e s s i o n d u r i n g which he is i n d e e d
b e l i e v e d t o be i n d i r e c t communication w i t h a d e i t y . H e s a y s
n o t h i n g a u d i b l e b u t a p p e a r s t o mumble and i n h i s hands h e u s u a l l y
f i n g e r s a s e t o f d i c e , d i v i n a t o r y ' b o n e s , o r h i s m m i beads. A f t e r
breaking t h e t r a n c e he t h e n c o n s u l t s t h e s e a r t i c l e s , a p p a r e n t l y
l o o k i n g f o r o t h e r s i g n s , a s w e l l a s h i s t e x t s . One lama I o b s e r -
ved r o l l e d h i s e y e s when e n t e r i n g a t r a n c e , c l o s e d them f o r t h i r t y
s e c o n d s and upon r e o p e n i n g them j e r k e d v e r y q u i c k l y a s i f r e t u r n i n g
from a n o t h e r c o n s c i o u s n e s s . 6 t h e r lama do n o t r o l l t h e i r e y e s i n
/
t h e same manner b u t merely c l o s e them i n a f a m i l i a r m e d i t a t i v e
pose, a g a i n s i t t i n g v e r y s t i l l and q u i e t .
I n a d d i t i o n t o performing c u r a t i v e and e x o r c i s i n g r i t e s , r e i n -
c a r n a t e lama d e a l w i t h o t h e r m a t t e r s t h a t u s u a l l y i n b o l v e some
problem s o l v i n g . They r e a d a s t r o l o g i e s and i n d i c a t e t o t h e i r c l i -
e n t s when a u s p i c i o u s o r bad p e r i o d s a r e approaching; t h e y mediate
between p a r t i e s ; and t h e y c a r r y o u t f u n e r a r y and memorial r i t e s
f o r t h e deceased. Many o f t h e s e s e r v i c e s can t e c h n i c a l l y be under-
taken by o t h e r r e l i g i o u s f u n c t i o n a r i e s . O r d i n a r y monks, f o r exam-
p l e , a r e c a l l e d by a householder t o perform any o f a number of
r i t u a l s , i n c l u d i n g f u n e r a r y s e r v i c e s . However, tuzku a r e p r e f e r r e d ,
s i n c e t h e y a r e h e l d t o have g r e a t e r powers. I n f u n e r a r y r i t e s , it
i-s-- mandatory $ h a t a t u z k u ' s s e r v i c e be employed. Even though he
does n o t u s u a l l y a t t e n d t h e household r i t u a l , he u n d e r t a k e s a pri-
v a t e r i t u a l f o r t h e deceased i n h i s own chamber. These s p e c i a l
q u a l i t i e s and powers a c c r u e t o a tuzku by v i r t u e o f h i s i n c a r n a t e
s t a t u s . I t seems t o be t h e d e i t y he r e p r e s e n t s who e x e r t s t h e s e
powers. A s I was i n s t r u c t e d many t i m e s , any man can r e a d t e x t s
and a c t o u t r i t u a l s , b u t o n l y a tuzku h a s t h e ' r t s a . c h e n . p o ' .
The T i b e t a n ' s a b i l i t y t o r e c o n c i l e t h e c o - e x i s t e n c e o f a p e r s o n
and a d e i t y i n t h e tUtk.24 e x t e n d s w i d e l y t h r o u g h o u t t h e i r r e l i g i o u s
system. F o r example, w e f i n d o t h e r shamanic t y p e s o f f u n c t i o n a r i e s
operating along with a t ~ z k s e r v i n g t h e same community. I n a d d i -
t i o n t o t h o s e ~ u Z ~I Uhave d e s c r i b e d , I n o t e d t h a t i n t h e v i c i n i t y
o f e a c h t h e r e were s e v e r a l o t h e r r i t u a l f u n c t i o n a r i e s p e r f o r m i n g
some o f t h e same c u r a t i v e and e x o r c i z i n g a c t i v i t i e s . n a
-
Buddhism, a s it i s p r a c t i s e d i n I n d i a and l b p a l , allows fox a host
o f d i k i n e r s , spirir-riiediums, o r a c u l a r d e v i c e s , monks and y o g i n s ,
e a c h o f whom d e a l in h i s own way w i t h m a l e v o l e n t as w e l l as f r i e n d l y
f o r c e s e n c o m t e r e d i n t h e normal c o u r s e o f p e o p l e ' s l i u e s , F o r
example, i n t h o s e p a r t s of N e p a t w h e r e ue f i n d a n established mon-
aptic tradition-with lama, monks and nuns, t h e r e are i n a d d i t i o n
r e l i g i o u s practitioners o f v a r y i n g s t a t u s - a d m i t t e d l y t h e y are
below t h a t o f t h e t u z k u - employing a v a r i e t y of t e c h n i c p a s u s u a l l y
a s s o c i a t e d w i t h shamans. Some are d e s c r i b e d i n o t h e r p a p e r s o f
t h i s vo1U.u~. Those I o b s e r v e d i n Solu-Khumbu Nepal i n c l u d e two
f e m a l e s p i r i t mediums ( c a l l e d pha-mo o r t h a . kha) , an h e r e d i t a r y
lama v e r y much l i k e t u z h c a l l e d sngags.pa, ser. k h g h . pa o r m a r r i e d
v i l l a g e r i t u a l i s t s and c e l i b a t e monks o r dge.sZon, who are b o t h
i t i n e r a n t and m o n a s t i c . 1 5 The pha.mo are p o o r , uneducated women
who o n l y p e r f o r m their s e r v i c e s i n p r i v a t e f o r i n d i v i d u a l c l i e n t s .
I n t h e i r s e a n c e o r t r a n c e , t h e c l i e n t ' s d e i t y i s invoked and t a k e s
p o s s e s s i o n o f t h e pha.mo, who t h e n n e g o t i a t e s w i t h t h e c l i e n t
a b o u t t h e m a t t e r a t hand. No r i t u a l p a r a p h e r n a l i a a r e u s e d , dnd
t h e r e i s no dance o r r i t u a l c h a n t i n g . The p k . m o i s o n l y a medium
and c a n n o t e f f e c t a c u r e o r e x o r c i s m d i r e c t l y . A f t e r c o n s u l t i n g
h e r , a p e r s o n must s t i l l a r r a n g e f o r some r i t u a l performance.
T h i s i s o f t e n done by t h e l o c a l ser.k&im.pa, s n g a g s . p a o r lama.
The ser.khyim.pa and s n g a g s . p a are a c t l v e l y engaged i n t h e per-
formance o f t e x t u a l l y d e f i n e d r i t u a l s f o r t h e p u r p o s e o f e x o r c l -
s i n g and c u r i n g as w e l l a s u n d e r t a k i n g a s t r o l o g i c a l c a l c u l a t i o n s
and d i v i n a t i o n s f o r t h e i r c l i e n t s . While t h e s e r . k h y z h . p a i s s a i d
t o have no s p e c i a l m a g i c a l powers, t h e s n g a g s . p a d o e s . I c a n n o t
i d e n t i f y h i s power more p r e c i s e l y a t t h i s t i m e , b u t I u n d e r s t a n d
it i s h e r e d i t a r i l y o b t a i n e d , and t h a t i t e n a b l e s him t o cast
s p e l l s and endow s u b s t a n c e s w i t h c u r a t i v e powers.
T r y i n g t o d e f i n e the p r e c i s e u i f f e r e n c e s and s p h e r e s o f i n f l u -
e n c e o f e a c h o f t h e r i t u a l f u n c t i o n a r i e s i n a T i b e t a n community
would be an. e n d l e s s t a s k and may even s e r v e t o m i s l e a d r a t h e r t h a n
c l a r i f y . A s I have i n d i c a t e d , a l l t h e s e p e o p l e c o - e x i s t i n a r e -
l i g i o u s system which does n o t i t s e l f seem t o d i s t i n g u i s h metaphy-
s i c a l s p h e r e s and human a g e n t s s o p r e c i s e l y a s w e may r e q u i r e f o r
o u r academic purposes. Like t h e lama, a l l t h e s e a g e n t s a r e oper-
a t i n g i n a Buddhist framework, and a t t h e same time a more l o c a l
f o l k r e l i g i o n . We c a n n o t s a y t h e y accommodate a f o l k r e l i g i o n
while t h e lama accommodates t h e i d e a s p r e s e n t e d by Buddhism. How-
e v e r , I t h i n k i t i s . c l e a ? + h a t the lama, a s r e p r e s e n t e d by the in-
c a r n a t e tuzku, i s a s u p e r i o r k i n d o f f i g u r e . Although he h a s what
appear to be skmaanic powers, he c a n n o t be c a l - l d a shaman. I
would s u g g e s t , however, t h a t the ~ u Z ~ may U be u n d e r s t o o d as a para-
shaman ref lned i n t h e course-of a l l a a h i s t h i s t o r y t o meet new
d o c t r i n a l demands. H i s c o n t i n u a l m i n d f u l n e s s , h i s r e t u r n t o t h e
world of s e n t i e n t b e i n g s i n o r d e r t o l e a d them on t h e p a t h t o
e n l i g h t e n m e n t , h i s r o l e a s a s c h o l a r and t e a c h e r , and h i s h i g h l y
c o n t r o l l e d t e c h n i q u e s , a r e a l l c o n s i s t e n t w i t h Buddhist theology.
Indeed t h e tuzku might be i n t e r p r e t e d a s t h e n e g a t i o n o f t h e s e l f ,
incarnate !
T h i s s u g g e s t i o n b r i n g s u s a g a i n t o t h e l i m i t s o f t h i s paper,
and i n t o q u e s t i o n s on t h e m e t a p h y s i c a l a s p e c t s of tulk2.f develop-
ments and p e r p e t u i t y . The m e t a p h y s i c a l system s u p p o r t i n g t h e
r e i n c a r n a t e t u l k u h a s s t i l l t o be e l u c i d a t e d , b u t I hope t h a t my
d e s c r i p t i o n of t h e T i b e t a n ~ u Z ~ i nU t h e p r e c e d i n g pages h a s pro-
vided some encouragement on which f u r t h e r i n v e s t i g a t i o n s can
proceed. The p r e c i s e h i s t o r i c a l r e l a t i o n s h i p between t h e tuzku
system and t h a t of o t h e r T i b e t a n shamanic p r a c t i c e s h a s s t i l l t o
be c l a r i f i e d . We need t o a r t i c u l a t e what a c t u a l l y c o n s t i t u t e s t h e
p o s s e s s i o n o f t h e tuZku and t h u s g a i n a b e t t e r u n d e r s t a n d i n g of
t h e d u a l i t i e s a s t h e y a r e r e p r e s e n t e d and r e c o n c i l e d i n him. 16
One u s e f u l d i s c u s s i o n o f t h i s phenomenon i s p r e s e n t e d by
M. P a l l i s ( 1 9 6 0 ) i n h i s s e t o f e s s a y s e n t i t l e d The Way and
the Mountain. But t h e r e i s a s y e t n o f u l l d i s c u s s i b n o f t h e
m e t a p h y s i c s a n d o p e r a t i o n o f t h i s complex s y s t e m o f r e b i r t h .
I t i s g e n e r a l l y a c c e p t e d now t h a t t h e o r i g i n a l d e f i n i t i o n i s
t o o n a r r o w . Any s e r i o u s d i s c u s s i o n o f shamanism i n o t h e r
r e l i g i o n s would be p r e c l u d e d by s u c h a l i m i t e d d e f i n i t i o n .
Lewis' w i d e r a p p r o a c h f a c i l i t a t e s t h e d i s c u s s i o n o f s p i r i t
p o s s e s s i o n i n many more s i t u a t i o n s a n d t a k e s s u c h a n a l y s e s
beyond t h e h i s t o r i c a l framework.
The S h e r p a s a r e a N e p a l i g r o u p who t r a c e t h e i r a n c e s t r y d i r -
e c t l y t o T i b e t , and i n many ways a p p r o x i m a t e t h e T i b e t a n s ,
especially i n their religion. B h o t i a i s a l o o s e t e r m con-
n o t i n g r e c e n t m i g r a t i o n from T i b e t t o N e p a l o r I n d i a . B h o t i a s ,
l i k e Sherpas, a r e b a s i c a l l y of T i b e t a n s t o c k and t h e i r r e l i g i o n
a s w e l l as o t h e r c u l t u r a l f e a t u r e s , a r e T i b e t a n .
I t is d i f f i c u l t t o i d e n t i f y such d e i t i e s , f o r t h e r e i s such
a v a s t a r r a y o f s u p e r n a t u r a l f i g u r e s i n T i b e t a n r e l i g i o n who
c a n n o t be e a s i l y a l i g n e d w i t h i n c a r n a t e f o r m s . T h e r e i s n o
p a r t i c u l a r t y p e o f d e i t y which i n c a r n a t e s i n t u z k u ; n e i t h e r
i s t h e r e a one-to-one r e l a t i o n between t u z k u a n d d e i t y ; some
d e i t i e s do n o t r e i n c a r n a t e ; o t h e r s i n c a r n a t e i n s e v e r a l forms.
Some c o l l e a g u e s s u g g e s t i t i s a ' c o n s c i o u s n e s s ' which e m a n a t e s ,
and I p e r s o n a l l y f e e l t h i s term i s t h e most s u i t a b l e . B e f o r e
it c a n b e u s e d , i t w i l l r e q u i r e more a n a l y s i s , a n d f o r t h e
p r e s e n t I w i l l use t h e term ' d e i t y ' .
Introduction
MahZkZla i s an Indo-Tibetan d i v i n i t y . MahZkSla t r a n s l a t e d i n t o
E h g l i s h i s ' h e whose t i m e i s g r e a t ' . The T i b e t a n s t r a n s l a t e Ma-
hzk'ala a s ' W e g r e a t b l a c k . o n e ' , i . e . nag.po.chen.po. which i s a l s o
an a l t e r n a t i v e t r a n s l a t i o n o f t h e S a n s k r i t MahZkZla. MahZkSla, a s
a r e a l l t h e d i v i n i t i e s i n t h e t a n t r i c p a n t h e o n , i s p l a s t i c and
f l u i d . T h a t i s , he a p p e a r s a s h a v i n g two-hands, f o u r - h a n d s , s i x -
hands, e i g h t - h a n d s , t e n - h a n d s , twelve-hands and s i x t e e n - h a n d s ; y e t ,
h e i s t h e same d i v i n i t y . The d i v i n i t y , a t a peak moment i n t h e
r i t u a l , i s l i k e w a t e r i n t h e s e n s e t h a t he merges w i t h t h e p r a c -
t i t i o n e r a s i f t h e p r a c t i t i o n e r h i m s e l f were w a t e r .
Shamanism h a s n o t been e x t e n s i v e l y d i s c u s s e d i n t h e B u d d h i s t
t a n t r i c context. I t h i n k t h e reason f o r t h i s is a methodological
one n o t y e t p r o p e r l y d e l i n e a t e d . The t r a d i t i o n a l t e x t u a l s c h o l a r
a s w e l l a s h i s a n t h r o p o l o g i c a l c o u n t e r p a r t have b o t h h e s i t a t e d i n
d e a l i n g w i t h an i n - d e p t h s t u d y o f T i b e t a n ahd N e p a l i B u d d h i s t tan-
t r i c shamanism. The problem i s a complex one and any d i s c u s s i o n
o f i t i s bound t o s e t up a c d n t r o v e r s y on b o t h t h e t e x t u a l and
a n t h r o p o l o g i c a l s i d e s o f t h e f e n c e . None t h e l e s s , i n t h e f o l l o w -
i n g few p a g e s , I would l i k e t o r e l a t e a methodology f o r s t u d y i n g
shamnism i n T i b e t a n and N e p a l i communities t h a t s h o u l d t r a n s c e n d
t h e f o r m a l d i f f e r e n c e s between t h e t e x t u a l i s t and t h e a n t h r o p o l o -
g i s t ; and i n d i c a t e a r e l a t i v e l y new c o n c e p t o f r e s e a r c h which I
w i l l refer t o as 2
Through t h e s y n t h e s i s o f e t h n o g r a p h y and t e x t u a l r e s e a r c h , t h e
e v i d e n c e l e a d s me t o s u g g e s t t o f u t u r e r e s e a r c h e r s t h r e e g e n e r a l
a p p r o a c h e s t o t h e s t u d y o f shamanism i n T a n t r i c Buddhism, which
may i n d e e d a p p l y t o a l l r e l i g i o n s t h a t seem t o have shamanic e l e -
ments, b u t which a r e c o v e r e d by a l a y e r o f s o p h i s t i c a t i o n d e v e l o p e d
t h r o u g h l i t e r a r y t r a d i t i o n s . The f i r s t i s t h e i m p o r t a n c e of r i t -
u a l , a kind of cauldron t h a t contains t h e t o t a l i t y of t h e c u l t u r e ' s
symbols,3 which i f e t h n o g r a p h i c a l l y a n a l y z e d a s w e l l a s e x p e r i -
e n c e d , p r o d u c e s a more h u m a n i s t i c and i n t h e l o n g r u n p r o b a b l y a
more s- c i e c t i f i c u n d e r s t a n d i n g af t h e problem. The second approach
?---
i s a coming t o g r i p s w i t h t h e t a n t r i c o r v a j r a y z n a framework as a
cultlcwal system. My own way o f u s i n g t h i s a p p r o a c h , a l r e a d y ex-
p r e s s e d e l s e w h e r e , i s t o t h i n k o f t h e t a n t r i c system a s a medical-
-
Four foot high image of MahZkZla i n h i s demoniacal
aspect surrounded by cxossthreads called 'sky' (nam.
.
mlcha$) having the colours of the rainbow which emit -i
=-
E t h n o p h i l o l ~ g yand t h e r i t u a l b a s i s d e s i g n a t e s an i n t e r - r e l a t i o n -
s h i p between texeual r e s e a r c h and ethnography. T a n t r i c Buddhism
r e f e r s t o a canon of T i b e t a n and S a n s k r i t m a n u s c r i p t s t h a t w i t h i n
t h e i r home c u l t u r e s have been handed down and p r e s e r v e d i n r e l a t i v e
s e c r e c y p r i m a r i l y f o r tlhe p u r p o s e o f m a i n t a i n i n g t h e t r a d i t i o n o f
t h e r i t u a l speciali_sf, I t i s a s a m a s t e r o f me r i t u a l t h a t t h e
tan&Z"rrfiatndn- p e r f o m s . Yogis and h o u s e h o l d i n g p r a c t i t i o n e r s who
o b t a i n t h e p r o p e r i n i t i a t i o n s and i n s t r u c t i o n s t o perform t a n t r i c
pm.5 a l s o a r e r i t u a l s p e c i a l i s t s . Some v a j r a m a s t e r s a r e s p e c i a -
l i s t s i n p a r t i c u l a r t a n t r a s and c e r t a i n sects emphasize o n e d i v i -
n i t y o v e r o t h e r s . The f l u i d i t y o f t h e d i v i n i t i e s , however, p r e v e n t s
t h e N e p a l i and T i b e t a n t a n t r i c s from c l i n g i n g t o one form o r a n o t h e r .
The m a n u s c r i p t s t h e m s e l v e s a r e r i t u a l o b j e c t s which e n t e r t h e
make-up of t h e ' c e r e m o n i a l c i r c l e ' . Among t h e t e m p l e complexes
o f Kathmandu one c a n s e e t h e d e v o t e e s t a k i n g b l e s s i n g s d i r e c t l y
from t h e s a c r e d books. I n f a c t , manuscripts a r e venerated i n a
d e v o t i o n a l manner a s much o r more t h a n t h e y a r e a c t u a l l y r e a d .
Q u i t e o f t e n t h e y a r e r e a d w i t h o u t a n a t t e m p t t o u n d e r s t a n d them
i n t h e w e s t e r n d i s c u r s i v e s e n s e , and t h i s r e f e r s t o a l l m a n u s c r i p t s
n o t j u s t t a n t r i c o n e s . T a n t r i c m a n u s c r i p t s a r e p a r t i c u l a r l y ven-
e r a t e d and a r e s t i l l r e g a r d e d by some v a j r a m a s t e r s a s d a n g e r o u s t o
r e a d w i t h o u t the p r o p e r i n i t i a t i o n . The m a n u s c r i p t s t h e m s e l v e s
t e l l u s t h a t one who i s n o t i n i t i a t e d w i l l b e p r o n e t o g r e a t s u f -
f e r i n g i f he tampers w i t h t h e tant:ric s e c r e t s . Indeed, t h e t a n t r a s
a r e g u i d e s t o r i t u a l power ( s i d d h i , S k t . ) , which f o r c e n t u r i e s ,
u n t i l t h e a d v e n t o f i n d u s t r i a l i z a t i o n , had been t h e most v e n e r a t e d
and f e a r e d body o f knowledge i n S o u t h A s i a .
The m a n u s c r i p t i t s e l f p r o v i d e s h u n d r e d s o f examples o f r i t u a l
pracLice. These r e f e r e n c e s t o t h e r i t u a l p r o c e s s c a n b e l o o s e l y
c a t e g o r i z e d i n t h e f o l l o w i n g way: s a c r e d u t t e r a n c e s (mantra, S k t , ) ,
r u l e s f o r conducting ( p z d piijdvidhi, S k t . ) , t h e c r e a t i o n of div-
i n i t i e s (devotthdna, s k t . ) , f i r e s a c r i f i c e ( y a j k , Skt. ) , medicine
( o s a d h i , s k t . ) , s a c r e d c i r c l e s (mandala, s k t . ) , and r u l e s f o r
c u l t i v a t i n g o n e ' s b e i n g w i t h o u t t h e o u t e r r i t u a l i s t i c framework,
c a l l e d c o m p l e t i o n yoga ( u t p a n m y o g a , S k t . )
The c e r e m o n i a l c i r c l e i s a k i n d o f s y m b o l i c c a u l d r o n c o n t a i n i n g
a l l t h e e s s e n t i a l e l e m e n t s i n t h e m a t e r i a l c u l t u r e . The v a j r a m a s t e r
l i t e r a l l y ( p h y s i c a l l y and m e n t a l l y ) r e d u c e s a s much o f t h e w o r l d
a s he knows i n t o h i s c e r e m o n i a l c i r c l e . F o r example, t h e t a n t r i c
r i t u a l always c o n t a i n s t r a n s u b s t a n t i a t e d s u b s t a n c e s , (Samayavastu
S k t . ) o f a n i m a l , v e g e t a b l e and m i n e r a l o r i g i n . The c e r e m o n i a l
c i r c l e i s a l s o a r e p o s i t o r y o f what w e W e s t e r n e r s would c a t e g o r i z e
a s t h e humanities. The a r t s g o i n t o t h e making o f t h e r i t u a l p r o -
cess, i . e . music, p a i n t i n g , s c u l p t u r e , drama, d a n c e and p o e t r y .
Even t h e p r i n c i p l e s o f a r c h a i c s c i e n c e a s known by t h e v a j r a n a s t e r
form p a r t o f t h e c i r c l e . Indeed, t h e v a j r a m a s t e r ' s s k i l l s a r e
r e l a t e d t o t h e p r i m a r y meaning o f yoga, which i n i t s v e r b a l form
means ' t o j o i n ' . H e j o i n s s y l l a b l e s , s u b s t a n c e s , o b j e c t s and
beings i n t o a r i t u a l system t h a t m i n i a t u r i z e s t h e t o t a l i t y o f h i s
culture.
a m a s t e r i s-' t h e n , a m a s t e r - o f h i s own m a t e r i a l v a r l d
The v a j r w-\-
and c u_-- lture. HQ . t y a n s .u--b ~ t a nifa t e s i t and- t r a n s f e b t h k r e s u l t a n t
a n h 2 6 s k t o h i s . carnrnuniLy. w h i c h i s d e p e n d e n t on it f o r health,
- y e a l U ~ d ~ _ y j s d o m .I n e v e r y ceremony p r e s i d e d oaGr by t h e va j r a -
m a s t e r , h i s r ~ l ea s h e a l e r , c r e a t o r o f p r o s p e r i t y and n u l l i f i e r
of unseen m a l i c i o u s f o r c e s i s a p p a r e n t .
My first impression upon participating in and observing the
MahakBla p G d was that it entailed-a 'ritualization of the human-
ities'. After a great many interviews'of devotees as well a+
-vajramasters,I realized that the term medical-cultural system
was appropriate. (Stablein 1973a; 1973b). The humanities are
not only ritualized but transubstantiated into curing forces.
The devotee who takes his blessing at the ceremonial circle re-
ceives not only pills and other eatables but absorbs blessings
from looking at the circle, smelling its incense, hearing its
music and contemplating its divine nature.
I will not spend much time on the third aspect of the method-
ology except to note that some of my insights, such as realizing
that humanistic and medical cultural approaches could be used to
explain tantric ritual, could have been derived from non-experien-
tial research. But for me they were not. I will put it this way:
the simile 'like waterblftedLng.int.a W r ' became very alive in
the context of the pa'z where sounds, smells, sights, thoughts and
tastes literally merged so that at times it seemed as if I were
experiencing what the tantrics call 'equal flavour',^ (swmmsa,
Skt.). It was quite clear in my field wprk that this quality, at
times more apparent through participation than through observation,
acted as a catalyst for significant connections that otherwise
might not have been generated. The method divides the personality
so that different selves in the same person can in turn analyse
the experience. These selves included myself as the research
scholar, myself as the Buddhist, and myself the middle-class
Christian. I feel that other researchers have experienced the
same phenomena but have not given it the same importance.
A s t r o l o g i c a l c o n f i g u r a t i o n s a r e p a r t of t h e a l l - a r o u n d s e t t i n g
and t h e r i t u a l can b e performed on a l i m i t e d number o f o c c a s i o n s :
t h e e i g h t h day of t h e b l a c k h a l f o f t h e l a s t month o f w i n t e r ,
(dgun. z l a . t h a . chung.gi. nag.pobi. bgyad, T ) which i s t h e t i m e o f t h e
T i b e t a n N e w Year ( L o . g s a r ) , sometime d u r i n g t h e month o f F e b r u a r y ;
t h e f i f t h day of t h e b l a c k h a l f o f t h e l a s t month o f s p r i n g ,
(dpyid. z l a . t h a . chung. gi. nag.po$i. Znga, T ) which f a l l s i n A p r i l ,
and l a s t l y , t h e f o u r t e e n t h d a y of t h e b l a c k h a l f o f t h e l a s t month
o f e i t h e r summer o r autumn, which f a l l s , r e s p e c t i v e l y , around t h e
end o f August o r November. (Due t o t h e d i f f e r e n c e s between t h e
l u n a r and s o l a r c a l e n d a r s t h e E n g l i s h months a r e o n l y approxim-
ations) .
The prime e n e r g y of t h e c e r e m o n i a l circl.. i s t l z e a f f e r i n g ,
(mchod.pa, T ) whi& san be r e g a r d e d as i n p u t i n t o t h e c e r e m o n i a l
system. The t h r e e k i n d s o f o f f e r i n g s a c c o r d i n g t o t h e c e r e m o n i a l
medical t r a d i t i o n a r e outward ( p h y i , T ) , inward (nang) and a r c a n e
( g s m g ) . The v i s i b l e s h e l l o f m a t e r i a l e x i s t e n c e t h a t s a t i s f i e s
t h e f i v e s e n s e s i s t h e outward o f f e r i n g . T h i s o f f e r i n g i n c l u d e s
f l o w e r s , i n c e n s e music, c o l o u r s and food. I n n e r o f f e r i n g s are
usually substances t h a t represent t h e b i o l o g i c a l functioning of
man such a s h i s i n n e r o r g a n s , f a t , b l o o d , marrow and s o on. The
a r c a n e o f f e r i n g i s a m i x t u r e o f semen & - b k ~ o d _ t h a t s t a n d s f o r
t h e procreative f o r c e s of existence. These two s u b s t a n c e s can be
r e p r e s e n t e d by a clear alcohol and a d a r k r e d t e a . Most of t h e
v i s i b l e o f f e r i n g s , o f t e n p l a c e d n e a r t h e main image o f Sakyamuni,
a r e bowls of r i c e , T i b e t a n b r e a d and f r u i t s t h a t become t r a n s u b -
s t a n t i a t e d and a r e g i v e n t o t h e d e v o t e e s a s a m b r o s i a (bdud.rtsi, T I .
These offerings also are 'splendorous ripples' (byin.ci.brlabs., T).
The three types of offerings can be given either physically or men-
tally. By his action the worshipper symbolically offers his or her
own body. When the offering is returned as ambrosia (bdud.rtsi, T),
it represents the transformed output of the ceremonial circle,
which is returned to the devotee by means of his senses.'
A s c a n b e p l a i n l y s e e n , t h e v a j r a m a s t e r d o e s n o t go on a shaman-
i s t i c f l i g h t i n t h e c l a s s i c a l shamanic s e n s e ; n e i t h e r d o e s he p l a y
t h e r o l e o f t h e i n t e r m e d i a r y between God and man i n t h e C h r i s t i a n
s e n s e . Although t h e r e i s a l w a y s a d a n g e r t h a t i n c e r t a i n c r u c i a l
moments o f t h e l i t u r g y t h e v a j r a m a s t e r may l o s e c o n t r o l o f h i s
f a c u l t i e s , he d o e s n o t become p o s s e s s e d i n t h e same way a shaman
does. I f a shaman c a n s a y , ' I am p o s s e s s e d by a s p i r i t 1 , - t h e
v a j r a m a s t e r , a f t e r t h e i n v i t a t i o n p h a s e o f t h e ceremony, c a n s a y
' I am MahZkZla.'
/'
-
H i s t o r i c a l l y t h e t r a d i t i o n a l c a l l i n g o f t h e c l a s s i c a l shaman
d i d n o t s a t i s f y t h e v a j r a m a s t e r who had a s o p h i s t i c a t e d B u d d h i s t
canon a t h i s f i n g e r t i p s . He d i d n o t r e j e c t t h e p o s s i b i l i t y o f
f l y i n g i n t o t h e h e a v e n s , b u t f i r s t h e had t o become MahZkZla. In
o r d e r t o o b t a i n a ' t a n t r i c h i g h ' s u c h a v a j r a m a s t e r was e n t i t l e d
by t h e Maha'ka'latpntm t o p a r t a k e o f p s y c h o a c t i v e a g e n t s such a s
Datura
- stramoniwn.
The c r u c i a l p o i n t i n t h e p r o c e s s i s t o m a i n t a i n t h e union of
t h e empty (stong.pa., T) w i t h t h e e c s t a s y (bde.ba, T ) . The model
r e v e a l s t h a t e c s t a s y i n t h e Buddhist t a n t r i c s e n s e , t h o u g h , n o t
a s s o c i a t e d w i t h magical f l i g h t p e r s e t h a t would d e n o t e a more
d u a l i s t i c universe of being, i s r e l a t e d t o t h e coupling e i d e t i c
images of M a h a s l a and h i s c o n s o r t . The p r o c r e a t i v e metaphor i s
c l e a r and what might be c o n s i d e r e d a s y o g i c s u b l i m a t i o n must b e
a n a l y z e d i n t e r m s of t h e p s y c h o l o g i c a l f e e d back mechanism of
e i d e t i c imagery ( S t a b l e i n 1973a; 1973b).
The T a n t r i c Powers
A t t h e end o f t h e MahBkZla p a d t h e v a j r a m a s t e r c o n t e m p l a t e s
on r e c e i v i n g a b l e s s i n g , i . e . ' s p l e n d o r o u s r i p p l e s ' ( b y i n . c i .
brlabs, T ) , from MahSkBla and h i s c o n s o r t and on r e c e i v i n g power.
I n this c a s e power d o e s n o t n e c e s s a r i l y mean t h e sky-going accom-
p l i s h m e n t s and s o f o r t h b u t d o e s p o i n t t o f u r t h e r p r a c t i c e s t h a t
c o u l d s e t t h e v a j r a m a s t e r a s i d e a s a shaman w i t h a bag o f super-
normal t r i c k s . F o r t h o s e w e have t o t u r n t o t h e Wahdkbktcmtm
i t s e l f where t h e r e a r e s c o r e s o f f o r m u l a s t o t a k e t h e v a j r a m a s t e r
i n t o t h e p s y c h o a c t i v e r e a l m s o f f l y i n g , i n v i s i b i l i t y , b e i n g able
t o s e e u n d e r t h e ground, t o l i v e f o r a thousand y e a r s and s o on.
There i s n o t s p a c e h e r e t o d e l i n e a t e them b u t what i s i m p o r t a n t
f o r t h e s t u d y o f shamanism i s t h a t t h e v a j r a m a s t e r is b e l i e v e d t o
alfe- assigned'
-1-
W i Z Ziam StubZein
1. The f o l l o w i n g p a p e r i s a r e v i s e d v e r s i o n of my p r e s e n t a t i o n
a t t h e AAA meetings i n New O r l e a n s on November 30th, 1973.
I want t o thank John Hitchcock, Lowell Bean and Rex J o n e s
f o r c o n t i n u i n g i n t e r e s t i n t h e e t h n o g r a p h i c a s p e c t o f my
work.
2. I am g r a t e f u l t o J o e Reinhard f o r d i s c u s s i n g a t g r e a t l e n g t h
w i t h me t h e m e r i t s of proposing t h i s methodology. T h i s
methodology c o u l d a l s o p e r t a i n t o t h e Bbn s e c t which h a s
i t s own canon of l i t e r a t u r e . I n p a r t i c u l a r I am g r a t e f u l
t o Alex Wayman whose work r e p r e s e n t e d t h e b e s t o f t h e t e x t -
u a l t r a d i t i o n and t o Agehananda B h a r a t i who was t h e f i r s t
s c h o l a r t o a p p l y anthropology t o T a n t r i c Buddhism.
3. C l i f f o r d G e e r t z p o i n t s o u t t h e importance of t h e r i t u a l i s t i c
use o f symbols (Geertz 1965:205-216). When we t a l k about
r i t u a l t h e o b j e c t , a c t , e v e n t o r whatever t a k e s on t h e char-
a c t e r o f t h e s a c r e d - a s long a s i t remains i n t h e ceremonial
s e t t i n g . The term t r a n s u b s t a n t i a t e d e n o t e s t h e t r a n s i t i o n
from t h e s e c u l a r t o t h e s a c r e d , o r more s u c c i n t l y t h e f l e s h
of t h e s e c u l a r becomes u n d i f f e r e n t i a t e d w i t h t h e f l e s h o f
t h e s a c r e d . How r i t u a l s p e c i a l i s t s t r a n s u b s t a n t i a t e a s p e c t s
o f m a t e r i a l c u l t u r e i s t h e c r u c i a l problem f o r d e c i d i n g t h e
dynamics of t r a n s f e r e n c e . For understanding t h e g e n e r a l
background of t h e c o n c e p t s of e t h n o p h i l o l o g y s e e Hymes
(1964).
5. I n a r e c e n t s t u d y o f a K X l i c u l t i n Guyana ( S i n g e r , Araneta
and Naidoo: 1973) t h e a u t h o r s s u c c i n t l y s t a t e t h e b l u r r i n g
of t h e t r a d i t i o n a l d i f f e r e n c e s between t h e r e s e a r c h e r and
h i s f i e l d s of investigqtion.
I n t h r e e p r e v i o u s a r t i c l e s , I have d e s c r i b e d c e r t a i n a s p e c t s
o f t h e m a g i c o - r e l i g i o u s a c t i v i t i e s o f t h e jMkri, (Macdonald 1962;
1966a; 1 9 6 6 b ) , t h e h e a l e r s i n Nepal. S i n c e t h e n M r . J. H i t c h c o c k
h a s n o t e d t h a t ' t h e c u r i n g methods o f t h e S i b e r i a n t y p e o f shaman
a r e found among N o r t h e r n ma gar^'.^ The posthumous work o f
Bernard Pignede h a s s u p p l i e d u s w i t h i n f o r m a t i o n c o n c e r n i n g t h e
pucu and t h e k l i r i o f t h e ~ u r u n g ;and ~ M r . C. J e s t (1964: 37-42)
h a s r e c e n t l y t r e a t e d t h e r o l e o f t h e &om among t h e ThZkZli. In
h i s N e p Z l i - N e p b l i d i c t i o n a r y , M r . B. C. Sarma (1962.401) d e f i n e s
'
t h e word ' j e k r i a s f o l l o w s : mantra-tantradvcirG Gphnd sarzma
devatci va' pretko Eves p r a k t garera rogz'ko upaclir game v a i d y a ;
dhZn;: ' a h e a l e r ( v a i d y a ) who t r e a t s i l l n e s s e s by r e v e a l i n g t h e
w i s h e s o f t h e d e v a t d o r t h e p r e t t h a t h e b r i n g s upon h i s own
body by means o f m a n t r a - t a n t r a . ' Under d h i t h e same a u t h o r
( 1962 :541) w r i t e s : m a n t r a - t a n t r a d v i i r d a'phna' sarzma' k u n a i devata'
vd bhu't, p r e t d d i k o a'ves gara'era bhiit, p r e t , boks; a'diko ba'dha'
hafa'une v y a k t i ; j h k k r ? : ' a n i n d i v i d u a l who wards o f f t h e a t t a c k s
of bhu't, p r e t , boks;, etc., by a t t r a c t i n g t o h i s own body by means
of m a n t r a - t a n t r a a d e v a t d , b h s t , p r e t , e t c . ' According t o t h e s e
two d e f i n i t i o n s , i t a p p e a r s t h a t t h e N e p a l i s t h e m s e l v e s do n o t
c l e a r l y d i s t i n g u i s h between t h e t e c h n i q u e s o f t h e s e two h e a l e r s . 4
A p e r s o n w i t h an u n i d e n t i f i e d d i s o r d e r w i l l c a l l upon one o r t h e
o t h e r , p e r h a p s even one a f t e r t h e o t h e r s u c c e s s i v e l y . The h e a l e r
p r o c e e d s w i t h a d i a g n o s i s ; he may s i m p l y p r e s c r i b e m e d i c a t i o n o r
he may r e v e a l t h a t the p a t i e n t h a s been p o s s e s s e d by s p i r i t s .
These e v i l s p i r i t s , i n d e p e n d e n t o f any t e r r e s t r i a l s u p p o r t , may
emerge ready-made from t h e s t o c k o f s p i r i t u a l i s t i c a c c e s s o r i e s
t h a t t h e h e a l e r h a s a c q u i r e d from h i s t r a i n i n g and p e r s o n a l exper-
i e n c e s . On t h e o t h e r hand, t h e h e a l e r may i d e n t i f y t h e s e s p i r i t s
a s emanating from d e c e a s e d men o r women who a r e e i t h e r o u t r a g e d by
t h e t r e a t m e n t t h e y have r e c e i v e d from t h e l i v i n g i n t h e e x e c u t i o n
o f r i t e s due t o them o r who a r e unhappy w i t h t h e b e h a v i o u r o f t h e
l i v i n g i n a s p e c i f i c domain (bad h a n d l i n g o f f a m i l y a f f a i r s , e t c . ) .
The h e a l e r w i l l p r o b a b l y a r r i v e a t t h e l a t t e r t y p e o f d i a g n o s i s
when he i s w e l l a c q u a i n t e d w i t h h i s c l i e n t ' s f a m i l y h i s t o r y . There
is f i n a l l y a t h i r d kind o f d i a g n o s i s p o s s i b l e . I f t h e h e a l e r ex-
p l o i t s the p a t i e n t ' s s i t u a t i o n i n order t o s a t i s f y h i s personal
g r u d g e s , o r i f h e i s bound by p u b l i c o p i n i o n (of which he i s
a l w a y s w e l l a w a r e ) , he may name a l i v i n g p e r s o n as r e s p o n s i b l e f o r
h i s client's possession. H e w i l l a c c u s e t h e man o r woman i n q u e s t -
i o n of b e i n g a bokso o r b o k s i . The l a t t e r a r e t h e r e f o r e human
a d v e r s a r i e s of t h e jMkri/dh&i i n t h e m a g i c o - r e l i g i o u s s t r u g g l e
f o r t h e p o s s e s s i o n o f t h e mind and body o f the p a t i e n t . T h i s
r i v a l r y i s n o t c l e a r l y i n d i c a t e d i n t h e d i c t i o n a r i e s , and it i s
f o r t h i s r e a s o n t h a t I wish t o u n d e r l i n e i t from t h e s t a r t . For
example, S i r R . T u r n e r (1931:231, 461) g i v e s t h e meaning of
' w i z a r d ' t o b o t h jzkri and bokso.5 As a h e a l e r and e x o r c i s t , t h e
jzkri r e p r e s e n t s a t r a d i t i o n a l i s t e l e m e n t i n N e p a l i s o c i e t y
whereas h i s a d v e r s a r y p a r t i c i p a t e s i n a c t i v i t i e s t h e p e o p l e con-
sider anti-social .
T u r n e r (1931:461) t r a n s l a t e s b o k s i a s ' w i t c h ; term o f endear-
ment'. W e must add t h a t i t i s a l s o a term o f d i s g r a c e , g i v e n t o
bad-tempered p e o p l e o r t o t h o s e w i t h a d u b i o u s r e p u t a t i o n . When
t h i s p e r s o n i s a woman, I have h e a r d h e r c a l l e d a b o k s i n i , a word
n o t found i n t h e d i c t i o n a r i e s . In t h e English-Nepali d i c t i o n a r y
o f Pugkar Samser (1938: 2199) ' w i t c h ' i s t r a n s l a t e d a s boksz' vii
j a d u g a r 'boksz' o r m a g i c i a n ' . T h i s seems t o s u g g e s t t h a t b o k s i
a p p l i e s t o a man o r a woman. I n e v e r t h e l e s s have chosen t o t r a n s -
l a t e boksi i n t h e f e m i n i n e . B. C. Sarma ( 1962 :768) r e n d e r s boksz'
by tu@-mu* garme str;; b o k s e r o j d n n e strz'; @kin;; @in;.
T u r n e r (1931:255, 257) t r a n s l a t e s e a c h o f t h e s e l a s t two words a s
'witch'. I (Macdonald 1962:108) have a l r e a d y i n d i c a t e d t h a t t h e
word jGkri may d e s i g n a t e e i t h e r a b e i n g o r a s p i r i t . According
t o Sarma it would be t h e same f o r b o k s i ; W k i n i and @ i n i a r e
words t h a t a p p l y more o f t e n t o s p i r i t s t h a n t o r e a l women. In
p o p u l a r usage i t i s n e a r l y i m p o s s i b l e t o make a s e m a n t i c d i s t i n -
c t i o n between t h e s e two l a t t e r terms ( & ? k i n ; p e r h a p s shows a more
d i s t i n c t l i t e r a r y i n f l u e n c e ) , and I would t r a n s l a t e e a c h o f them
by ' e v i l f a i r y who may, i f n e c e s s a r y , be r e n d e r e d h e l p f u l ' . I
b e l i e v e however t h a t i t i s r a r e f o r a j h z k r i t o d e s i g n a t e h i s
p h y s i c a l a d v e r s a r y a s daAkinz'/&kini o r Gin;. L e t us again
examine Sarma' s (1962: 422) o t h e r d e f i n i t i o n s ; b o k s e r o jiinne stri,
'a woman who knows w i t c h c r a f t ' and twzd-ma- game strz', 'a woman
who u s e s twzd-mundl; tuna'-mund i s an anukarcm e x p r e s s i o n , s i m i l a r
t o o u r onomatopea. Mu6 h a s no meaning and Pnii i s r e n d e r e d by
sarma a s : k m a i v y a k t i l a ' i Ephno v a s - ~ a r t k p & m ~ g a r i c k o mantm-
t a n t r a k o pmvog, ' t h e u s e of m n t r a - t a n t r a t o make any i n d i v i d u a l
f a l l under o n e ' s power'. I t i s i n t e r e s t i n g t o note t h a t t h i s def-
i n i t i o n d o e s n o t mention a t r a n c e ; i t i s n o t s a i d t h a t t h e woman
c a l l s s p i r i t s upon h e r body.
1) A t t h e t i m e of a q u a r r e l c o n c e r n i n g l a n d , money, o r p r o p e r t y ,
if a p e r s o n complains ( i n c o u r t ) o f h a v i n g been c a l l e d a
b o k s i and i f t h e c o m p l a i n t i s found j u s t i f i e d , he who i n i t i -
a t e d t h e a c c u s a t i o n of b o k s i must pay a f i n e o f R s . 5. I f the
q u a r r e l took p l a c e f i r s t and t h e a c c u s a t i o n of b o k s i was sub-
s e q u e n t ( t h a t i s , i n t h e absence o f t h e a c c u s e d ) , t h e a c c u s e r
must pay a f i n e of R s . 2+. I f t h e a c c u s e r d o e s n o t pay t h e
f i n e , he must be c o n f i n e d t o p r i s o n a c c o r d i n g t o ( t h e regu-
l a t i o n s o f ) t h e Ain.
4) ~f i n t h e p r o c e s s o f c a r i n g f o r a p a t i e n t , a dhiimi, e t c . makes
him dance and d o e s n o t make t h e b o k s i dance and i f h e b r a n d s
t h e p a t i e n t and no mark a p p e a r s on t h e b o k s i ' s8 body and if
( f u r t h e r m o r e ) t h e p a t i e n t d i e s and t h e boksi i s ( s u b s e q u e n t l y )
accused of b e i n g a s o r c e r e r and d r i v e n from t h e v i l l a g e ' , t h i s
w i l l n o t c o n s t i t u t e p r o o f t h a t it i s i n f a c t a b0ksZ; Those
who (unden- t h e s e c i r c u m s t a n c e s ) i n a v i l l a g e o r i n a house
a c c u s e a p e r s o n of s o r c e r y and d r i v e him from h i s house must
pay a f i n e of R s . 60. I f t h e accused i s n o t c h a s e d from h i s
house b u t o n l y c a l l e d a boksz', he who made t h e a c c u s a t i o n
must pay a f i n e of R s . 20.
6) When a d m , e t c . g o e s t o b r a n d a p a t i e n t , t h i n k i n g t h a t h e
w i l l a l s o mark a and i f a t t h e time o f b r a n d i n g t h e
p a t i e n t t h e l a t t e r i s wounded whereas t h e b o b ; i s n o t , t h e
d&i e t c . , w i l l pay a f i n e o f R s . 30. I f he d o e s n o t pay
( t h e f i n e ) , he w i l l be i m p r i s o n e d a c c o r d i n g t o t h e Ain.
A similar t h e o r y i s a t t e s t e d t o i n Laos. My c o l l e a g u e , G.
Condominas, h a s k i n d l y g i v e n me t h e f o l l o w i n g i n f o r m a t i o n .
The mo mon h e a l e r t a k e s h i s name from h i s magical power mon.
The p h i pop i s a s o r c e r e r i n whom r e s i d e s a m a l e v o l e n t p r i n -
c i p l e t h a t c a p t u r e s t h e s o u l s o f normal p e o p l e , t h e r e b y c a u s i n g
i l l n e s s and, i f h e i s n o t s t o p p e d , t h e d e a t h o f h i s v i c t i m s .
The mon o f t h e mo p e r m i t s t h e l a t t e r , i n t h e c o u r s e of a
magical h e a l i n g , t o d i s c o v e r t h e s o r c e r e r i n t h e f o l l o w i n g
manner: e v e r y a c t i o n t h a t he u n d e r t a k e s on h i s v i c t i m i s r e -
produced on t h e body o f t h e p h i pop; i f he whips t h e p a t i e n t
w i t h h i s s t i c k , t h e l a t t e r d o e s n o t s u f f e r from it, b u t t h e
p h i pop i s wounded1 i f h e s h a v e s h i s head w i t h a h a l f of a
coconut, t h e s o r c e r e r r e a p p e a r s shaven. Thereby denounced,
t h e p h i pop i s chased by t h e i p h a b i t a n t s . This quotation is
t a k e n from a yet-to-be-published work of M r . G. Condominas,
e n t i t l e d E s s a i s w Za Societe RurrzZe lao de r e g i o n de Vientiane.
8. Mme. M. H e l f f e r t e l l s me t h a t a t t h e time of t h e t r e a t m e n t of
a C h e t r i i n B a t u l e c a u r , t h e p a t i e n t w a s touched on t h e cheek
by an i r o n spoon p r e v i o u s l y h e a t e d by t h e d h h i . Thereupon
the boksini responsible f o r t h e i l l n e s s declared: ' I put
on my i r o n c l o t h e s ; I t h e r e f o r e am n o t a f r a i d o f t h i s t o u c h ' .
The p a t i e n t i n q u e s t i o n d i e d a s h o r t t i m e l a t e r i n t h e hos-
p i t a l a t p o k h a r a . Mme. H e l f f e r had l e a r n e d o f t h i s when s h e
was i n Nepal on b e h a l f o f t h e UVRS ( 1 9 6 6 ) , w i t h i n t h e frame-
work o f t h e RCP Nepal d i r e c t e d by P r o f e s s o r J. M i l l o t . I
myself began w r i t i n g t h i s a r t i c l e i n t h e f i e l d i n 1966 a s a
member of t h e same RCP.
382
9. Cf. T u r n e r ( 1 9 3 1 : l l ) : ' a court of l a w ' .
I d o n o t know t h e meaning of t h e e x p r e s s i o n .
T h i s s e c t i o n i s p a r t i c u l a r l y p o o r l y c o n s e r v e d , and t h e punc-
tuation is defective.
T h i s p a r t of t h e s e n t e n c e s h o u l d p e r h a p s be r e a d d i f f e r e n t l y :
'who u s e d a dhZmi/jGkri (who i s ) a m a n - t i g e r , ( t h e a r t ) o f
s o r c e r y o r a rcikas . . . I The c o n d i t i o n o f t h e t e x t d o e s n o t
permit a d e f i n i t i v e translation.
A l a i n Foumier l i v e s i n P a r i s , w h e r e . h e l e c t u r e s o n N e p a l a t t h e
I n s t i t u t N a t i o n a l d e s Langues e t C i v i l i z a t i o n s O r i e n t a l e s a n d a t
t h e U n i v e r s i t y o f P a r i s . H e i s c o m p l e t i n g a D o c t o r a t e i n Anthropo-
l o g y b a s e d on h i s r e s e a r c h among t h e Sunuwar (1969-1970) o f e a s t e r n
Nepal. H i s s i g n i f i c a n t p u b l i c a t i o n s on N e p a l i n c l u d e 'The R o l e o f
t h e P r i e s t i n Sunuwar S o c i e t y ' , K a i l a s h : J o u r n a l of Himalayan
Studies ( i n p r e s s ) a n d ' N o t e s P r G l i m i n a i r e s sur d e s P o p u l a t i o n s
Sunuwar d a n s 1 ' E s t d u N6pa11, i n The A n t h r o p o l o g y of Nepal, e d i t e d
b y C. von Ffirer-Haimendorf, A r i s a n d P h i l l i p s , L t d . , 1974.
Marc G u b o r i e a u l i v e s i n P a r i s . He s t u d i e d p h i l o s o p h y a t t h e
Sorbonne a n d E c o l e Normale S u p e r i e u r e , and I s l a m o l o g y a t E c o l e d e s
Langues O r i e n t a l e s V i v a n t e s a n d t h e Sorbonne. H e s p e n t s i x y e a r s
i n N e p a l and Kumaon (1964-1971), c o n d u c t i n g r e s e a r c h among Muslims
i n t h e Ihthmandu v a l l e y a n d c e n t r a l N e p a l a n d p o s s e s s i o n c u l t s i n
w e s t e r n N e p a l a n d Kunaon. H i s s i g n i f i c a n t publications, i n addi-
t i o n t o t h e a r t i c l e t r a n s l a t e d f o r t h i s volume, i n c l u d e 'Muslims
i n t h e Hindu Ki.ngdom o f N e p a l ' i n C o n t r i b u t i o n s t o I n d i a n SocioZogy,
v o l . 6 , 1972, a n d R e c i t d'un Voyageur h s u h n ac T i b e t , K l i n c k s i e k ,
P a r i s , 1973.
J o h n Hi2chcock i s P r o f e s s o r o f A n t h r o p o l o g y a t t h e U n i v e r s i t y o f
W i s c o n s i n , Madison, Wisconsin. H e h a s c o n d u c t e d e t h n o g r a p h i c re-
s e a r c h i n I n d i a (1953-55) a n d c e n t r a l N e p a l (1960-62, 1966-68). He
h a s p u b l i s h e d e x t e n s i v e l y on both a r e a s . Among h i s many s i g n i f i c a n t
p u b l i c a t i o n s a r e The Magars of Banyan H i l l , H o l t , R i n e h a r t & Winston,
N e w York, 1966, and ' N e p a l e s e Shamanism a n d t h e C l a s s i c I n n e r Asian
T r a d i t i o n ' , i n H i s t o r y of R e l i g i o n s 8:149-158, 1967. With P a t r i c i a
J. H i t c h c o c k he h a s made f o u r d o c u m e n t a r y f i l m s o n N e p a l , two d e a l -
i n g w i t h shamanism. A l l are d i s t r i b u t e d b y I n t e r n a t i o n a l F i l m
Bureau, I n c . , C h i c a g o .
C o m e i l l e J e s t i s D o c t e u r d e s L e t t r e s , U n i v e r s i t y o f P a r i s . He
h a s c o n d u c t e d e x t e n s i v e r e s e a r c h i n S i k k i m , I n d i a ancl N e ~ a lfrom
1953 t o t h e p r e s e n t . H e i s D i r e c t o r o f t h e R e s e a r c h Programme on
E c o l o g y a n d Geology o f t h e C e n t r a l Himalaya, C.N. R. S. Among h i s
many s i g n i f i c a n t p u b l i c a t i o n s a r e t h e r e c e n t Tarap, u n e VaZlee de
'Himalaya, E d i t i o n s du S e u i l , P a r i s , 1974, a n d llolyo, C o m n a n t e s
de Langue T i b e t a i n e d u Nord-Ouest du Nepal, E d i t i o n s C. N. R. S . , P a r i s ,
1974. In a d d i t i o n he h a s made a number o f d o c u m e n t a r y f i l m s on
N e p a l , d i s t r i b u t e d by C. N. R. S. , F r a n c e .
Rex Jones i s c u r r e n t l y a n A s s i s t a n t P r o f e s s o r o f A n t h r o p o l o g y ,
S t a t e U n i v e r s i t y o f N e w York, S t o n y Brook, N e w York. H e conducted
r e s e a r c h f o r h i s D o c t o r a l D i s s e r t a t i o n a t UCLA among t h e Limbu o f
E a s t e r n N e p a l , 1967-69. H i s recent publications include, 'Religious
Symbolism i n Limbu D e a t h by V i o l e n c e ' i n Omega: Journal of D e a t h
and Dying, Vo1.5, No.3, 1 9 7 4 , a n d 'Lirnbus v s . High C a s t e Hindus:
a Look a t S a n s k r i t i z a t i o n i n N e p a l ' , i n KaiZash: Journal of Him-
alagan Studies ( i n p r e s s ) .
S h i r l e y Kurz Jones i s c u r r e n t l y w o r k i n g o n h e r D o c t o r a l d e g r e e
i n M t h r o p o l o g y a t t h e S t a t e U n i v e r s i t y o f N e w York, S t o n y Brook.
She c o n d u c t e d f i e l d w o r k among t h e Limbu w i t h Rex J o n e s i n 1967-69,
a n d i s p l a n n i n g a r e t u r n r e s e a r c h p r o j e c t o n Limbu women i n t h e
near future f o r her Doctoral Dissertation.
A. W. Macdunald i s c u r r e n t l y P r o f e s s o r o f S o c i o l o g y a n d Head o f
t h e Department o f S o c i o l o g i c a l R e s e a r c h a t t h e I n s t i t u t e o f N e p a l
and A s i a n S t u d i e s , T r i b h u v a n U n i v e r s i t y , K i r t i p u r , Kathmandu, N e p a l .
H e h a s done e x t e n s i v e l i b r a r y a n d f i e l d r e s e a r c h i n N e p a l and I n d i a
s i n c e 1958. H i s p u b l i c a t i o n s a r e e x t e n s i v e , a n d i n a d d i t i o n t o t h o s e
t r a n s l a t e d f o r t h i s volume, s i g n i f i c a n t l y i n c l u d e ' L e s Tamang v u s
p a r l ' u n d ' e u x ' , i n L ' H o m e 6 ( 1 ) : 2 7 - 5 8 , 1 9 6 6 , and 'Le N B p a l ' , i n
Le Monde du Sorcier E d i t i o n s du S e u i l , P a r i s , pp.283-304, 1966.
J o h n Reinhard i s c u r r e n t l y l i v i n g i n I l l i n o i s . H e r e c e i v e d h i s
D o c t o r a t e i n A n t h r o p o l o g y from t h e U n i v e r s i t y o f Vienna, a n d h i s
D i s s e r t a t i o n was b a s e d o n r e s e a r c h among t h e R a j i o f s o u t h w e s t e r n
N e p a l (1969-1970). Among h i s s i g n i f i c a n t p u b l i c a t i o n s a r e 'The
R a u t e : N o t e s on a Nomadic Hunting and G a t h e r i n g T r i b e o f N e p a l ' ,
Kailash: Journal of Himalayan Studies ( i n p r e s s ) . The t i t l e o f
h i s u n p u b l i s h e d D o c t o r a l D i s s e r t a t i o n (1973) i s Deskriptive Analyse
von Schamanismus und Heterei bei den Parbia Raji Sudwest-Nepals.