Hungarian shamanism is discovered throughcomparative methods in ethnology, designed to analyse and searchethnographic data ofHungarian folktales, songs, language, comparative cultures, and historical sources.
A fastener from the 9th century, unearthed inKirovohrad Oblast, Ukraine; the finding belongs to the possibly Hungarian "Subotcy find horizon"[1][2][3]
Studies of files ofwitch trials reveal that some features of Hungarian folklore are remnants ofshamanistic beliefs, maintained from the deep past, or possibly borrowed fromTurkic peoples with whomHungarians lived before wandering to thePannonian Basin;[4] or maybe is an effect of Eastern influence thereafter (Cuman immigration).[5]
These remnants are partly conserved as fragments by some features of customs and beliefs, for example
certain motifs of folktales, e.g.sky-reaching tree,[4] which was a specific belief among several central Eurasian peoples, having some resemblances to theworld tree concept, but it was also related to the shaman's tree and had some other peculiarities as well.[6]
There were also people who filled similar roles to those performed by shamans among other peoples:fortune-telling, weather magic, finding lost objects. These people are related to shamanism (in contrast to thecunning folk of non-shamanistic cultures), because the former are recorded to go through similar experiences to those of many shamans: being born with physical anomalies such as a surplus amount of bones or teeth, illness,dismemberment by a mythological being and recovering with greater or increased capabilities, or struggle with other shamans or beings.[4]
Related features can be recognized in several examples ofshamanism in Siberia. As theHungarian language belongs to theUralic family, we can expect to find them among other peoples who speak Uralic languages. Some of them maintained shamanism until modern times; the isolated location ofNganasan people made it possible that shamanism was a living phenomenon among them even at the beginning of 20th century.[7] The last notable Nganasan shaman'sseances were recorded on film in the 1970s.[8]
The original location of theProto-Uralic peoples (and its extent) is debated. The combined results of several sciences suggest that this area was north of CentralUral Mountains and on lower and middle parts of theOb River. This approach combined ecological, namelyphytogeographical andpaleobotanic (includingpalynological[9]) data together with linguistic (phytonymic andcomparative) considerations: the distribution of various tree species in Siberia and Eastern Europe (changing over time) was matched against the distribution of the respective tree-names in various Uralic languages (filtered with comparative methods, so that only names ofProto-Uralic relevance be taken into account).[10]
Some artifacts, see online available pictures and descriptions:[11]
Sky-reaching tree standing on a hill, with a celestial body top left, and cattle on both lower and upper levels. Aso[clarification needed],Diószegi Vilmos identified a shamanic ladder on the image.[12] Decoration of a horn saltcellar, collected inBiharnagybajom village ofHajdú-Bihar county. The figure about the artifact (together with other related ones) is drawn by Szűcs Sándorethnographer. See online.[13][14]
Combat of twotáltos people (both in the guise of bulls). Decoration on corn saltcellar, collected in Sárrét. The artifact is drawn by ethnographer Szűcs Sándor. See online.[15] Another image depicts táltos people fighting as black and white bulls, one of them helped by a man. Drawn by Dudás Juló,Galgamácsa. Not online.[16]
Soul dualism can be observed in several cultures in many variations: people are believed to have more than one soul. Examples can be found in several north Eurasian cultures and in some Inuit groups[17][18][19] as well as Hungarians.[20] Some of the many examples distinguish two souls: a body soul for maintaining bodily functions, and a free soul which can leave the body (even during life), with great variations on this theme among cultures.
In some cultures, it may be related toshamanic concepts.[20][21] Inshamanistic beliefs of some Inuit groups, the shaman's "spirit journey", with his helping spirits, to remote places is explained with such soul concepts. It is the shaman's free soul that leaves his body. According to an explanation, this temporal absence of the shaman's free soul is tracked by a substitute: the shaman's body is guarded by one of his/her helping spirits during the spirit journey,[22] also a legend contains thismotif while describing a spirit journey undertaken by the shaman's free soul and his helping spirits.[23]
As mentioned, it was also observed among Hungarians. The body soul,lélek was related to breathing (shown by etymology).[24] Theshadow soul calledíz was related to the roaming soul of the dead. Its feared nature can be seen, as it features also incurse expressions: “Vigyen el az íz!” (= “the shadow soul take you!”).[25] This curse is unknown for most people nowadays, and word "íz" (in this meaning) is also unknown, or felt as anarchaism with forgotten meaning.
^Türk Attila Antal: A szaltovói kultúrkör és a magyar őstörténet régészeti kutatása. In.: Középkortörténeti tanulmányok 6. A VI. Medievisztikai PhD-konferencia (Szeged, 2009. június 4-5.). szerk.: G. Tóth P. –Szabó P. Szeged (2010) 284–285, és 5. kép,
^Bokij, N. M. – Pletnyova, Sz. A.: Nomád harcos család 10. századi sírjai az Ingul folyó völgyében. AÉ. 1989, 86–98.
Barüske, Heinz (1969). "Das Land der Toten im Himmel".Eskimo Märchen. Die Märchen der Weltliteratur (in German). Düsseldorf • Köln: Eugen Diederichs Verlag. pp. 23–29. The tale title means: "The land of the dead in the sky"; the book title means:Eskimo tales; the series means: “Tales of World Literature”.
Dienes, István (1975). "A honfoglaló magyarok és ősi hiedelmeik". In Hajdú, Péter (ed.).Uráli népek. Nyelvrokonaink kultúrája és hagyományai (in Hungarian). Budapest: Corvina Kiadó. pp. 77–108.ISBN963-13-0900-2. The title means:Uralic peoples. Culture and traditions of our linguistic relatives; the chapter means “The Hungarians at the time of entering the Carpathian Basin, and their ancient beliefs”.
Diószegi, Vilmos (1998) [1958].A sámánhit emlékei a magyar népi műveltségben (in Hungarian) (1. reprint kiadás ed.). Budapest:Akadémiai Kiadó.ISBN963-05-7542-6. The title means:Remnants of Shamanistic Beliefs in Hungarian Folklore.
Gabus, Jean (1970).A karibu eszkimók (in Hungarian). Budapest: Gondolat Kiadó. Hungarian translation of the original: Vie et coutumes des Esquimaux Caribous, Libraire Payot Lausanne, 1944. It describes the life of Caribou Eskimo and Padlermiut groups.
Hajdú, Péter (1975). "A rokonság nyelvi háttere". In Hajdú, Péter (ed.).Uráli népek. Nyelvrokonaink kultúrája és hagyományai (in Hungarian). Budapest: Corvina Kiadó. pp. 11–43.ISBN963-13-0900-2. The title means:Uralic Peoples. Culture and traditions of our linguistic relatives; the chapter means “Linguistic background of the relationship”.
Hoppál, Mihály (1975). "Az uráli népek hiedelemvilága és a samanizmus". In Hajdú, Péter (ed.).Uráli népek. Nyelvrokonaink kultúrája és hagyományai (in Hungarian). Budapest: Corvina Kiadó. pp. 211–233.ISBN963-13-0900-2. The title means: “Uralic peoples. Culture and traditions of our linguistic relatives”; the chapter means “The belief system of Uralic peoples and the shamanism”.
Hoppál, Mihály (1994).Sámánok, lelkek és jelképek (in Hungarian). Budapest: Helikon Kiadó.ISBN963-208-298-2. Title means: “Shamans, souls and symbols”.
Kleivan, Inge; Sonne, B. (1985).Eskimos / Greenland and Canada. Iconography of religions, section VIII /Arctic Peoples/, fascicle 2). Institute of Religious Iconography • State University Groningen. E.J. Brill, Leiden (The Netherland).ISBN90-04-07160-1.
Klima, László (1998). "Őshazáink, vándorlásaink". In Csepregi, Márta (ed.).Finnugor kalauz. Panoráma. Budapest: Medicina Könyvkiadó. pp. 27–35.ISBN963-243-813-2. Translation of the chapter: "Our ancient homes and wanderings", translation of the title:Finno-Ugric guide.
Merkur, Daniel (1985).Becoming Half Hidden. Shamanism and Initiation among the Inuit. Acta Universitatis Stockholmiensis • Stockholm Studies in Comparative Religion. Stockholm: Almqvist & Wiksell.ISBN91-22-00752-0.
Oosten, Jarich G. (1997). "Cosmological Cycles and the Constituents of the Person". In S. A. Mousalimas (ed.).Arctic Ecology and Identity. ISTOR Books 8. Budapest • Los Angeles:Akadémiai Kiadó • International Society for Trans-Oceanic Research. pp. 85–101.ISBN963-05-6629-X.
Vértes, Edit (1990).Szibériai nyelvrokonaink hitvilága (in Hungarian). Budapest: Tankönyvkiadó.ISBN963-18-2603-1. The title means: “The belief systems of our linguistic relatives in Siberia”.
Hoppál, Mihály. “Shamanism and the Belief System of the Ancient Hungarians”. In:Ethnographica et folkloristica carpathica 11 (1999): 58-68.
Hoppál, Mihály (2007). "Shamanism and the Belief System of Ancient Hungarians".Shamans and Traditions (Vol 13). Bibliotheca Shamanistica. Budapest:Akadémiai Kiadó. pp. 77–81.ISBN978-963-05-8521-7.
Hoppál, Mihály (2007). "Traces of Shamanism in Hungarian Folk Beliefs".Shamans and Traditions (Vol 13). Bibliotheca Shamanistica. Budapest:Akadémiai Kiadó. pp. 82–89.ISBN978-963-05-8521-7.
Hoppál, Mihály (2007). "The Role of Shamanism in Hungarian Cultural Identity".Shamans and Traditions (Vol 13). Bibliotheca Shamanistica. Budapest:Akadémiai Kiadó. pp. 90–96.ISBN978-963-05-8521-7.
