Jochelson’s studies
of the religious life of the Koryak and of their view of the universe lead him
to think that their perception of the nature approaches very closely the ideas
of the Indians of the North Pacific Coast. At the same time, however, it contains
traces of Asiatic and Eskimo ideas.
According to the Koryak not only all visible objects, but also phenomena of
nature, are regarded as animated beings. Everything visible in nature, and everything
imaginary (animals, plants, stone, rivers, a wind, a fog, a cloud, luminaries,
spirits, and deities), are thought of as material beings concealing anthropomorphic
features underneath their outer form. Every object may turn into human being
by casting off its outer shell, as for example, a cloud turns into a Cloud Man,
stone hammers turn into Stone Hammer people, who are fishing. Household utensils,
implements, part of the house, etc., have existence of their own. At the period
of the appearance of the man on earth the transformation of animals and objects
into men was quite a natural occurrence. At the same time, man also possessed
the power of assuming the form of an animal or an object. Some of the properties
characteristic of one state frequently remain after the object has been transformed
into another (a raven could retain some human features, as for instance, the
upright position and the arms). Later on, the nature of things remained the
same, but the transformation of objects from one state into another ceased to
be visible to men. Only shamans – that is, people inspired by spirits
– are able to observe the transformation of objects themselves with the
help of the spirits.
The Koryak idea of the form of the universe is very vague. They think that there
are five worlds; namely, our earth, two worlds above it, and two below. The
lower of the two upper worlds is inhabited by the Cloud People; while the upper
one is the abode of the Supreme Being. Of the underground worlds, the upper
one is inhabited by the kalau; and the lower is occupied by the shadows of the
dead. There are also ideas that the two upper worlds are merged into one, which
is inhabited by the Supreme Being and the Cloud Dwellers; and the lower worlds
are also merged into one lower village, in which there are separate sections
for the kalau, the dead, and other inhabitants.
The Maritime Koryak of Northern Kamchatka, although still preserving their language,
have long since embraced Christianity, and, setting aside a number of superstitions,
have forgotten their former religion. The same may be said, to a great extent,
of the Alutora Maritime Koryak, who also have been converted to Christianity,
but have preserved a great number of myths. The Reindeer Koryak, however, as
well as the Maritime Koryak north of Alutorsky Cape, along the shore of the
Pacific Ocean, and the Maritime Koryak inhabiting the shores of Penzhina Bay
have preserved their primitive religion to a considerable extent. The efforts
of the Russians to convert them to the Orthodox faith have so far proved futile.
But in spite of the fact that Christianity has been adopted only to a limited
extent among the Koryak, their own religion is at present in a state of decay,
which is caused by their coming in frequent contact with Russian traders and
Cossacks, who, especially the latter, ridicule the idols, sacrifices, and ceremonies
of the Koryak. The religion was dwindling down to the mere observation of rites
and of taboos the meaning of which was gradually being lost; and their religious
myths were changing into meaningless tales and fables, or were being forgotten
entirely.
W. Jochelson. The Koryak. Leiden, New-York, 1908