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Siberian Mythology influences in Elements of Genocide

I used the items loosely from a combination of tribal Siberian mythologies

According to Marjorie Leach’s Guide to the Gods (ABC-Clio, 1992):

The devil of the Altaic people of Siberia, their god of evil and destruction, was
Kormos. He was also described as a black, impure spirit of the Underworld ( AK
Jang In The Context of Altai Religious Tradition, Andrei Vinogradov, November
2003), and as a spiritual entity associated with ancestral spirits (The Telengits of
Southern Siberia: landscape, religion, and knowledge in motion by Agnieszka
Halemba.) Kagyr was a chaotic god sent to mete out punishment by one of the
major gods until the people made the appropriate sacrifices (also mentioned in
Shamanism in Siberia: Aboriginal Siberia, A study in Social Anthropology by M. A.
Czaplicka) and Jajutshi/Jatjutshi was the good protector .

The Koryak people of Siberia believed in the Kalau (known as kelet to the
Chukchee), who were evil spirits who cause illness or death. They were considered
bloodthirsty cannibal spirits. Mythology states that the Supreme Being plays no
active part in the protection of men.” On the contrary, he sends kalau to men ‘that
they may die, and that he may create other people’ (Shamanism in Siberia, by M.A.
Czaplicka, [1914],)

Etin was a Siberian Supreme Being, recognized by several tribes, known as owner or
‘master’.

The Chukchee people of Siberia believed in Girgol-Vairgin a powerful “Upper Being”


who is “just and benevolent”. They sometimes referred to the deity as Vairgin (I
used a variant, Vairsin, and I used it as a secondary god in the story as the name
was supposedly used as a term for any benevolent god by the Chukchee.) Vairgin is
a very loose and indefinite personification of the creative principle of the world.
(Shamanism in Siberia, by M.A. Czaplicka, [1914],)