Donner, Kai. Among the Samoyed in Siberia. Edited by Genevieve
A. Highland and translated by Rinehart Kyler. New Haven,
- The account of a long voyage through eastern Siberia
from 1911 to 1913, originally published in German in 1926,
is filled with ethnographical notations hitherto unpublished.
Hadjú, Péter. The Samoyed Peoples and Languages. Translated by
Marianne Esztergar and Attila P. Csanyi. Uralic and Altaic
Series, no. 14. Bloomington, Ind., 1963. A good manual and
guide that reviews and classifies the knowledge on the various
Samoyed groups.
Hoppál, Mihály, ed. Shamanism in Eurasia. 2 vols. Göttingen,
- Collection of articles on various subjects.
Levin, G. M., and L. P. Potapov, eds. The Peoples of Siberia.
Translated by Stephen P. Dunn. Chicago, 1964. Historico-
ethnographical encyclopedia, according only very limited
space to social and religious facts.
Lot-Falck, Eveline. Les rites de chasse chez les peuples sibériens. Paris, - General panorama organized by topic, including the
clan organization of animals, rites intended to permit the
“resurrection” of game, and the abundance of rules that re-
lease the hunter from guilt and legitimize his catch.
Mazin, Anatolii Ivanovich. Traditsionnye verovaniia i obriady
Evenkov-Orochonov (konets XIX-nachalo XX v.). Novosibirsk,
- An excellent description of hunting rites and shaman-
ism among a Tunguz tribe (the Orochon).
Paproth, Hans-Joachim. Studien über das Bärenzeremoniell, vol. 1,
Bärenjagdriten und Bärenfeste bei den tunguschen Völkern.
Uppsala, 1976. Comprehensive panorama of facts on the
Feast of the Bear.
Vasilevich, G. M. Evenki: Istoriko-etnograficheskie ocherki (XVIII-
nachalo XX v.). Leningrad, 1968. A remarkable book, the re-
sult of a long period of work on the subject of the Evenki.
Vdovin, I. S., ed. Priroda i chelovek v religioznykh predstavle-niiakh
narodov Sibiri i Severa. Leningrad, 1976. Collection of pa-
pers devoted to religious representations about man and na-
ture in Siberia. Contains very valuable materials.
Vdovin, I. S., ed. Khristianstvo i lamaizm u korennogo naseleniia
Sibiri. Leningrad, 1979. Collection of articles tracing the his-
tory of religious contacts and presenting the various effects
of their influence. The introduction, a global assessment of
christianization, takes into account the linguistic obstacle
and the refusal of Christianity to compromise with local
beliefs.
Vdovin, I. S., ed. Problemy istorii obshchestvennogo soznaniia abori-
genov Sibiri. Leningrad, 1981. Many papers in this volume
concern shamanism in Siberia, based on data collected in the
nineteenth and twentieth centuries.
Voyages chamaniques. 2 vols. Special issue of L’ethnographie (Paris),
nos. 74–75 (1977) and nos. 87–88 (1982).
New Sources
Balzer, Marjorie Mandelstam. Shamanism: Soviet Studies of Tradi-
tional Religion in Siberia and Central Asia. Armonk, N.Y.,
1990.
Buell, Janet. Ancient Horsemen of Siberia. Brookfield, Conn.,
1998.
Diószegi, Vilmos, and Mihály Hoppál, eds. Folk Beliefs and Sha-
manistic Traditions in Siberia. Translated by S. Simon and
Stephen P. Dunn. Budapest, 1996.
Jacobson, Esther. The Deer Goddess of Ancient Siberia: A Study in
the Ecology of Belief. New York, 1993.
Martynov, Anatolii Ivanovich. The Ancient Art of Northern Asia.
Translated and edited by Demitri B. Shimkin and Edith M.
Shimkin. Urbana, 1991.
ROBERTE HAMAYON (1987)
Translated from French by Sherri L. Granka
Revised BibliographySOZZINI, FAUSTO PAVOLO (1539–1604), was
an antitrinitarian theologian, known in Latin as Faustus So-
cinus. Sozzini was born in Siena on December 5, 1539.
When his uncles fell under suspicion of heresy, and the In-
quisition threatened the Sozzini family, Sozzini left Italy on
April 21, 1561, for Lyons, France. After the death of his
uncle Lelio Sozzini on May 14, 1562, Fausto acquired Lelio’s
manuscripts, which decisively turned his interests from liter-
ary studies to religious studies, specifically to doctrinal re-
form. His Explicatio primae partis primi capitis Ioannis (Ex-
planation of the First Part of the First Chapter of John’s
Gospel), written in 1562 during his stay in Zurich and Basel,
developed more fully Lelio’s view of Christ as the person who
revealed God’s new creation by his teachings and his life.
Sozzini returned to Italy in 1563, where he served at the
court of Cosimo I, duke of Florence (later grand duke of
Tuscany). In 1574, after Cosimo’s death, he returned to
Switzerland and spent the following three years in Basel
studying scripture and theology. In his greatest work, De Jesu
Christo Servatore (On Jesus Christ, the Savior), completed in
1578, he attacked the doctrine that God requires satisfaction
for human sins, argued that Christ is savior by his teachings
and exemplary life, and emphasized the importance of faith,
as trust in God and in Christ, as essential for salvation. In
his response to Francesco Pucci (a widely traveled Italian hu-
manist from Florence) in 1578, De statu primi hominis ante
lapsum (On the State of the First Man before the Fall), Soz-
zini argued that humanity is mortal by nature; immortality
is a gift of God. He next traveled to Kolozsvár, Transylvania,
to attempt to dissuade the Hungarian theologian Dávid
Ferenc (Francis Dávid) from his opposition to prayer to
Christ (a view known as nonadorantism—that is, a denial
that either religious worship or prayers for aid should be ad-
dressed to Christ). When Dávid refused to change his stance,
Sozzini went on to Cracow, Poland, in 1579.
Although he was not admitted as a full member of the
Minor Reformed Church of Poland (the Polish Brethren)
because he did not regard adult baptism as essential for
church membership, Sozzini became the outstanding theolo-
gian of that church, uniting its various groups. He wrote nu-
merous works defending the church against attacks on its an-
titrinitarian theological views and its pacifist social and
political views. In De Sacrae Scripturae auctoritate (On the
Authority of Holy Scripture), which was published under a
pseudonym in 1580, Sozzini used rational and historical ar-SOZZINI, FAUSTO PAVOLO 8673