dreams, marriage in
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Ana Stela de Almeida Cunha : "Paje` Dreams, Chants, and Social Life". In :- Ruy Blanes & Diana Espi`rito Santo (edd.) : The Social Life of Spirits. Univ of Chicago Pr, 2014.pp. 157-178. [Tambor de Mina (cult in Maranha~o, Brazil)]
p. 169 "The Paje`s' dreams operate as a possibility of entering into a restricted universe, the encantaria, where he or she dives into another world ... . ... By entering into that universe, the Paje`s are introduced into the entities' {social} networks and social life; ... many marry encantados ... ."
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Rane Willerslev : Soul Hunters. U of CA Pr, Berkeley, 2007. [Yukaghir]
p. 132 “many hunters claim to have one or more helping spirits with whom they copulate during their nightly dreams and who provide them with hunting luck in return.”
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Miha`ly Hoppa`l (ed.) : Shamanism in Eurasia. Edition Herodot, Go:ttingen, 1984.
p. 344-352 E. Taube : "South Siberian and Central Asian Hero Tales".
p. 346 [Tuva] "a young man becomes a shaman if a female spirit fell in love with him."
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Andrei A. Znamenski : Shamanism. RoutledgeCurzon, London, 2004. 3 Vols.
Vol. I, pp. 124-148 = 5. Leo Sternberg : “Divine election in primitive religion”.
p. 128 [Goldi] “Once I was asleep ..., when a spirit approached me. It was a very beautiful woman. Her figure was very slight, she was no more than half an arshin (71 cm) tall. ... Other shamans say they have had a vision of a woman with one-half of her face black, and the other half red. She said : “I am the “ayami” of your ancestors, the Shamans. I taught them shamaning. Now I am going to teach you. ... You are to become a shaman”. Next she said : “I love you, I have no husband now, you will be my husband and I shall be a wife unto you. I shall give you assistant spirits. You are to heal with their aid, and I shall teach and help you myself. ...””
p. 134 [Yakut] “The masters and mistresses of the upper and underworld, “abassy”, in appearing to the shaman in his dream, do not personally enter upon sexual intercourse with him. This is done by their sons and daughters.”
p. 135 [Yakut] “If the daughter of the master spirit of the upper “enraptured sky”, Ilbis, appears to the shaman in his dream, plays with him and has sexual intercourse with him, the shaman, when waking, interprets his dream as follows “... the daughter of Ilbis has personally appeared to me in my dream, and she went off only after having played with me and made me love her”, and, so thinking, the shaman is full of hope.” “That protective spirit without whose help the shaman is not able to accomplish his fundamental function ... bears the special name of “a:ma:ga:t.” “Every shaman, down to the feeblest and most insignificant ... possesses an “a:ma:ga:t;” it is his protective spirit ...”” {cf. the Bauddha “daughters of Mara”}
p. 139 [Teleut] “every shaman, besides his earthly wife, has a second one, a spirit woman, who lives in the seventh heaven. Her name is Ak-Tshetcher-Jash (the young, the gentle, the eloquent).”
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STUDIES ON RELIGION IN AFRICA (SUPPLEMENTS TO THE JOURNAL OF RELIGION IN AFRICA), VII = M. C. Je,drej & Rosalind Shaw (eds.) : Dreaming, Religion and Society in Africa. E. J. Brill, Leiden, 1992.
pp. 36-54 Rosalind Shaw : “Dreaming as Accomplishment”. [Temne of northwestern Sierra Leone]
p. 48 In dreams, “a diviner’s patron spirit is usually of the opposite sex.”
p. 49 Establishing a contractual relationship with such a patron-spirit of opposite gendre may cause the new diviner to become “dizzy for seven days.”
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Edward L. Schieffelin : The Sorrow of the Lonely and the Burning of the Dancers. St. Martin’s Pr, NY, 1976. [the Kaluli of upper Hegigo-Kikori & Isawa-Waso rivers, north of mt. Bosavi in Papua]
p. 98 “The medium is always a man who is married (in a dream) to a woman of the invisible world. When he has a child by her, he is able to go to sleep, leave his body, and walk about in the mama world.”
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Robert A. Brightman: Grateful Prey. U of CA Pr, Berkeley, 1993. [Cree]
fylga
|
p. 98 dream: "Far ahead of me a woman is walking, wearing an old-time Cree dress. She keeps pace with me, this woman, maintaining the same distance between us. ... |
dream wherein "the woman who was higher than the mountains as she walked must be his hamingja" (Vi`ga-Glu`ms Saga, IX -- RH, Ch. V) |
|
I walk toward her. Just then she begins removing all her clothing. She stands there naked." |
valkyrja is a "spirit-wife" (HG, 3) |
RH = http://www.normannii.org/guilds_lore/lore/roadtohel/chapter_05.htm
HG = http://www.hrafnar.org/norse/hyge-craeft.html
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“Baule statuary is dominated by elaborate figures carved to symbolize "spirit spouses." Baule mythology dictates that every adult, male or female, has such a spouse, manifested through dreams.”
Barbara Tedlock: “Zuni and Quiche` Dream Sharing and Interpreting”. In:- Barbara Tedlock (ed.): Dreaming. Cambridge U. Pr, 1987. pp. 105-131
“male elders ... all possess female personal icons (bara) which commonly manifest themselves in dreams as women.” (p. 121) -- “Quiche`s openly talk about the bara as a spouse” (p. 111).
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CRITICAL STUDIES ON BLACK LIFE AND CULTURE, Vol. 11 = John M. Janzen : Lemba, 1650-1930. Garland Publ. Inc., NY, 1982. [Cabinda]
(L, p. 223) “Mavungu went ... to sleep he dreamed : In his dream he saw a beautiful woman speaking to him. ...
(p. 224) There he uncovered the very beautiful woman who had spoken in the dream.”
(p. 227) “the town suddenly disappeared.” {For this tale, the vanishment shewed that the whole episode was a dream : objects a dream can vanish, those in the physical world cannot.}
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Jackson Stewart Lincoln : The Dream in Primitive Cultures. Cresset Pr, London.
p. 302 [Kwakiutl goddess, encountered in dream implored :] ‘... Now let me go ...’ Lawag.is only held her more tightly. {cf. Peleus’s grasping the goddess Thetis while she struggled to escape his grasp (GM 81.k).}
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Ana Mariella Bacigalupo : Shamans of the Foye Tree. U of TX Pr, Austin, 2007. [Mapuc^e]
p. 35 “Other human-like wekufe include Punkure and Punfu:ta, nocturnal ... spouses who seduce their victims in their dreams, take their life energy, and render them infertile, impotent, or unable to establish romantic and sexual relationships with human partners. ... “The affected person gets accustomed to this new power, which transforms itself into a man at night and tries to conquer and seduce the machi by sleeping with her.” ... There is a woman who appears to this young man in bed at night as if she were her lover [Punkure]. ... At this moment, he believes that this woman is his wife”.
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Andrei A. Znamenski : Shamanism. RoutledgeCurzon, London, 2004. 3 Vols.
Vol. I, pp. 124-148 = 5. Leo Sternberg : “Divine election in primitive religion”.
p. 128 [Goldi] “Once I was asleep ..., when a spirit approached me. It was a very beautiful woman. Her figure was very slight, she was no more than half an arshin (71 cm) tall. ... Other shamans say they have had a vision of a woman with one-half of her face black, and the other half red. She said : “I am the “ayami” of your ancestors, the Shamans. I taught them shamaning. Now I am going to teach you. ... You are to become a shaman”. Next she said : “I love you, I have no husband now, you will be my husband and I shall be a wife unto you. I shall give you assistant spirits. You are to heal with their aid, and I shall teach and help you myself. ...””
p. 134 [Yakut] “The masters and mistresses of the upper and underworld, “abassy”, in appearing to the shaman in his dream, do not personally enter upon sexual intercourse with him. This is done by their sons and daughters.”
p. 135 [Yakut] “If the daughter of the master spirit of the upper “enraptured sky”, Ilbis, appears to the shaman in his dream, plays with him and has sexual intercourse with him, the shaman, when waking, interprets his dream as follows “... the daughter of Ilbis has personally appeared to me in my dream, and she went off only after having played with me and made me love her”, and, so thinking, the shaman is full of hope.” “That protective spirit without whose help the shaman is not able to accomplish his fundamental function ... bears the special name of “a:ma:ga:t.” “Every shaman, down to the feeblest and most insignificant ... possesses an “a:ma:ga:t;” it is his protective spirit ...”” {cf. the Bauddha “daughters of Mara”}
p. 139 [Teleut] “every shaman, besides his earthly wife, has a second one, a spirit woman, who lives in the seventh heaven. Her name is Ak-Tshetcher-Jash (the young, the gentle, the eloquent).”