Indians of Lassen Volcanic National Park and Vicinity

by Paul E. Schulz

Shamans were men of influence in the village, with prestige second only to that of the chief. Women shamans were uncommon and usually possessed less potent power. The life of a shaman was precarious because if he failed to effect a high percentage of cures or if he were “proven” responsible for sending pains which caused death to persons, he might be killed—sometimes even with the advance approval of the chief, and without retaliation by the offending shaman’s relatives. When this was done, he was cut into pieces, not for the morbid reasons, the reader might suspect, but for the practical reason that the parts of his body could in this way be disposed of in widely scattered places. Otherwise there was the danger that he might, with the help of his power, be reassembled and again be able to continue his malpractice and to include his murderers among future victims.

There were several kinds of shamans among the local Indians. Each tribe in the Lassen area had the all important Sucking Shaman. Atsugewi and mountain Maidu also had special Bear, Rattlesnake, and Weather Shamans while only Yana had Singing Shamans in addition.

The power of shamans was much more potent than mere “luck” which came easily to the majority of ordinary mortals in dreams, during puberty ceremonies, and the like. This “luck” was a weak supernatural blessing which was not sought, but came voluntarily and gave the person skill and success in crafts and daily pursuits such as fishing, hunting certain animals or birds, canoe making, et cetera.

It would be impractical in this book to give the complicated and voluminous details of all phases of shamanism as conceived and practiced by each of the four local tribes. The following information has been somewhat generalized in the hope that the reader will get the “feel” of the shaman concept which was essentially the same for all the tribes of the Lassen area.

Power was usually sought by men desiring to be shamans, but all were not successful in such quests. On the other hand shamanistic power came to some voluntarily, and it was dangerous not to accept this power if it came to one. To refuse might cause death. One could tell when one was successful in getting power because one would bleed from the nose or mouth. He would also learn to sing and dance, and would receive instructions and paraphernalia from his guardian spirit.

Shamanistic power could be acquired in a number of ways, not all of which applied to each tribe being considered. A rare means was by inheritance. If an old shaman had power and if this power or guardian spirit liked his son or nephew, it would say “Sometimes I’m going to play with that boy” and so it goes to the boy. At sundown the latter listens to it sing to him and he gets the power. The boy learns about it in the vision and from the old shaman’s instructions.

Small portions of yellow hammer or red-shafted quill headbands.

Another infrequent way to gain power was involuntarily when seriously ill, while in a trance, or when dreaming.

The third and usual method of acquiring the shamanistic power was by vision quest. It was a difficult ordeal. This might be undertaken at various times of life, but most commonly at or near puberty. In questing power there was no assurance of success, no matter how sincere a person might be, or how hard he might try. Successful shamans could quest repeatedly for additional powers.