Due to the more individual nature of the shamanic experience in Siberia, I have had to use a general description of the overall pattern of Siberian election165, rather than a clear initiatory pattern as exists in Burma, and amongst the Kwakiutl.


Cú Chulainn Siberian Shaman
He is of an elevated social status. Amongst the Buryat, shamanism often has a hereditary component.166
He has a blow to his sense of self-worth. There is no clear association of this sort of event to shamanic vocation in Siberia.
He is severely beaten by two spirit women. Beatings and dismemberment by spirits is a common feature of Siberian shamanism.167
The beating puts him in a catatonic state. Buryat shamans are in a catatonic state as spirits in the other world are torturing them.168
He is told that this experience is due to an other world woman being in love with him. Other world wives form an important, but not essential role to Siberian initiation.
He is advised by Conchobar to return to the place he was beaten. Buryat shamans are selected by the spirits but must also be taught by senior shamans.169
He goes through various adventures and does battle to win Fand. Samoyed shamans may have elaborate other world adventures and battles on the way to becoming a fully initiated shaman.170 These may or may not include acquiring a spirit wife, although this is common.
Emer is jealous of Fand. The human spouse may be jealous of the spirit, as the shaman sometimes considers that his human wife "is not fit to pour water" on her hands.171
Fand departs, and after drinking a brew of forgetfulness, Cú Chulainn forgets all about her. Nothing similar is typical in Siberia.
Cú Chulainn acts for the community, although not in the conclusion of this story. The shaman utilises his power for the community.

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Footnotes

165 Eliade, 1974, pp. 33-45, and Kalweit, 1988, p. 76
166 Eliade, 1974, p. 19
167 Kalweit, 1988, p. 76
168 Eliade, 1974, pp. 43-44
169 Eliade, 1974, p. 19
170 Eliade, 1974, pp. 38-42
171 Eliade, 1974, p. 77


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