Shamanism in Japan by William P Fairchild (1962).pdf

SHAMANISM IN JAPAN

INTRODUCTION

1. Purpose. This study is an effort to determine the basis for

shamanism in Japan, and to present the concepts which crystaliz-

ed various elements into shamanism. It also aims at determining

the nature and forms of shamanism in Japan.

2. Western Scholars and Japanese Shamanism. M. Eliade's

article "Recent Works on Shamanism"l deals mainly with M.

Eder. Eliade, however, does not mention J. M. Martin, who tried

to prove the existence of shamanism in old Shintoism, and tried

to connect it with Asiatic continent shamani~m.~

C. Haguenauer

did not write on shamanism, but he pointed out a number of facts

which, according to him, show similarities with Altaic shaman-

ism.3 There is little else written on Japanese shamanism by

western scholars.

3. Terins and Concepts used in this Study. This paper fol-

lows the definitions and concepts as explained by Dom. Schroder."

a. Shamanism is an institutionalized, fixed-ritual bound

ecstatic contact with transcendental beings in order to perform

a social function. It is not a religion, but is a religious pheno-

menon which fits in different religions.

b. The shaman is not a priest, but may perform priestly

functions. There are shamans who are not priests, and priests

do not need ecstasy, guardian spirits, etc. The shaman is not a

prophet. A prophet may act in ecstasy, but need not. Neither

is he bound to a fixed form, and his profession differs from that

of a shaman. A shaman is not a magician. By his very nature

(1) Recent Works on Shamanism, Eliade, History of Religions,

Vol. 1, No. 1, Summer 1961, U. of Chicago, pp. 152-186, esp. pp. 180-182.

(2) Le Shintoisme, Religion Nationale, 11, Le Shintoisme Ancien,

Hongkong, 1927, p. 254-281. Perhaps not mentioned by Eliade because

of its early date.

(3)

See Note 1.

(4)

Zur Struktur des Schamanismus, Dom. Schroder, Anthropos,

L, 1955.

WILLIAM P. FAIRCHILD

a shaman is dependent on his g~ardianspirit, and so the basis

of shamanism is a religious one, not a magic one. A shaman is

not a mystic. A mystic has other goals. Ecstasy may be found

with mystics, but it is not essential for mysticism, just as a fixed

form, guardian spirit, etc., are not essential for mysticism.

c. Ecstasy is absolutely necessary for shamanism. It is a

special kind of ecstasy-a transformation into another personali-

ty. By ecstasy the shaman contacts transcendental beings. This

ecstasy may be migratory-contact outside of the body. or pos-

sessive-transcendental beings enter the body. This produces two

basic types of shamans: migrating and possessed.

d. Guardian .Spirit. The shaman is called by the guardian

spirit either directly or indirectly, that is by spontaneous calling

or by heredity. The shaman's personality, in ecstasy, depends on

the guardian spirit.

e. Training. Training may be formal or informal, consist-

ing of learning the art and techniques of the profession-ecstasy,

prayers, rituals, hierarchy of gods, etc.

f. Graduation (Initiation). This is proof that the individual

is proficient and is accepted by the community.

g. Fixed Form. The shaman is bound to a fixed form. This

determines his costume, paraphernalia, rites, mode of per-

formance, etc.

SHAMANISM IN JAPAN

LITERATURE REGISTER

Akiba, Takashi. Miko to Hi-Chosen Shamanizumu ni Okeru Seihi no

Gyoji. Minzokugaku Kenkyu, Vol. 14, No. 1, 1949.

Ariga, Kyoichi. Shinshu Suwako Hun no Kitsune, Kyodo Kenkyu. Vol.

7, No. 2.

Barton, R. F. The Religion of the Ifugaos, American Anthropologist-

New Series-Vol. 48, No. 4, Part 2, October 1956, American

Anthropological Association, Nenasha, Wisconsin, U.S.A.

Benedict, Ruth. Patterns of Culture, Mentor Books, N.Y., 1946.

Eder, Matthias. Schamanismus in Japan, Paideuma (Mitteilungen zur

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Eliade, Mircea. Schamanismus und Archaische Ekstasetechnik, Rascher

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1959.

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WILLIAM P. FAIRCHILD

Ishizuka, Takatoshi. Tsukimono no, Same volume as above.

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Other Source Books Made Reference to.

Fudoki, Iwanami Shoten, Tokyo, 1959.

SHAMANISM IN JAPAN

Kaiji Kanwa Jiten, Nihon Kyoiku Shinbun Sha, Tokyo, 1958.

Kojiki, Iwanami Shoten, Tokyo, 1960.

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1, Yomiuri Shinbun Sha,

Tokyo, 1959.

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